let's start learning. Rosh Chodesh is a I'm still L'chaim anyway. משנכנס אדר is the countdown towards Purim. But the שקד, no, it's משנכנס. Oh, we already got in it, right? No, but now is another step. Okay. Okay, let's start. Parashat Pekudei, so Parashat Pekudei is the Siyum, the end of Chumash Shemot. The סיום והחתם for Sefer Shemot is בכל מסעיהם. The last words of the Sefer Shemot is בכל מסעיהם, with all their traveling. וויבאלד אז דער ענין פון דעם ספר איז, ווי דער מדרש זאגט, the Midrash says that what is the meaning of this whole sefer, how does he call the whole Sefer Shemot? שבו יצאו ישראל מאפילה לאורה. The Sefer Shemot is the sefer with in which the Yidden went out from darkness to light. If that's the name, the concept of the whole sefer, yeah, let me also L'chaim. L'chaim, l'chaim. What's the name? Yechiel Michel ben Mordechai. Yechiel Michel ben Mordechai Halevi. רפואה שלימה. Chana Hellen bat Harav Nachum Chaim Hakohein. רפואה שלימה. Eliyahu ben Bila is my father and Yitzchak Isaac ben Chana Hellen. לחיים ולברכה. Okay. So since the Midrash says that the whole sefer is this sefer in which the Yidden went out from darkness to light, yeah, איז פארשטאנדיג אז דער ענין היציאה מאפילה לאורה דריקט זיך אויס בעיקר אין די ווערטער בכל מסעיהם. So

obviously, the last words, בכל מסעיהם, that might must express this concept of going out from darkness to light. Why? For הכל הולך אחר החיתום. Everything follows the end. And so, if the sefer means it's a sefer where we go out from darkness to light, and the ikar of everything is the end, so the last words must somehow express that that inyan. We have to understand, וואס איז די שייכות צווישן בכל מסעיהם און די יציאה מאפילה לאורה? The words בכל מסעיהם, all their travelings, what's the connection between that and saying going out from darkness to light? אויך דארף מען פארשטיין די רייד פון דעם דערמאנטן מדרש. Also, we have to understand what is the peshat in the word in the Midrash. The Midrash says that the whole sefer is called going is a sefer going out from darkness to light. It's not true, it doesn't seem to be true. אין תחילת הספר ווערט דערציילט In the beginning of Shmos, it says, נישט ווי די אידן זענען ארויס פון גלות, not that Yidden went out of galus, פארקערט, the opposite, הבאים מצרימה, they came to גלות, ווי די בני ישראל זענען אנגעקומען אין גלות, how they got to galus. איז ווי פאסט זייכן דער מדרש דעם גאנצן ספר, ווי א זאך וואס זיין ענין איז שבו יצאו ישראל מאפילה לאורה? So how does the Midrash describe the whole Sefer Shmos, which means from beginning to end, as the sefer from where the Yidden went out from darkness to light? In the beginning, it's the first parsha, second parsha, I mean they're still in galus. ווערט דאס פארשטאנען באהאקדעמען דעם פירוש הפשוט בכל מסעיהם. Let's first understand the words simple meaning. The

simple meaning of the words בכל מסעיהם, in all their travelings, וואס מסעיהם דא מיינט נישט זייערע נסיעות, נאר די ערטער וואו זיי האבן גערוהט, זייערע חניות. בכל מסעיהם means when they they travel, but it means all their stops. Because they stopped, the next time they travel again. So, it means when we give a when it says even in מסעי, אלה מסעי בני ישראל, these are the travelings of the Yidden, and then what do we go through the list? The pesukim or this or where they stopped. No, no, it's they came here, they stopped here, they stopped here. So, they're talking about this, that's what Rashi says. 42. 42. און דער לשון מסעיהם, איז כפירוש Rashi, So why, if it's called if we're talking about the stops, why is it called by the traveling? Traveling is the opposite of stopping. So Rashi says, לפי שממקום החניה חזרו ונסעו, because they stopped and the from the stop, they continue traveling. לכך נקראו כולם מסעות, נקראו כולם מסעות, that's why they're called traveling, because the stop was a was a stop in order to be able to travel, so they continue traveling. איז אין דעם גופא It's not understood. וועגן די חניות שבמדבר זאגט די Gemara,

When it comes to these stops, the Gemara says, כיוון דכתיב על פי ה' יחנו ועל פי ה' יסעו, כמאן דקביע דמו. The Gemara says that even though the stops were in order to continue traveling, but who told them to stop every time they stopped? The Oibershter decided. So since it was על פי ה' יחנו, so even though it seems to be temporary, The Gemara learns out לגבי if it's kavua or not, it's it's temporary, they knew they're stopping only for a short while, but because the Eibershter told them to stop, it becomes called permanent. It's the Eibersht... it's called kavua. היינט ווי רופט אן דער פסוק די מקומות החניה מיט'ן נאמען מסעות, דערפאר וואס א מקום החניה איז חוזר ונוסע? How do we say that why are they called מסעות, we're talking about the stops, they're called traveling because when they stopped, it was in order to travel. But we said that in this case it doesn't fit, the stop had its own metzius. The Aibershter wanted them to stop, so it's a stop. בשעת זייער חניה איז געווען אין אן אופן פון קבע. It was established, it was considered a permanent thing. What would be kavua, how much time does it need for It could be a second. If the Aibershter says so. If Hashem said so, that's it. It could be a second. If the Aibershter says so. Yeah. They needed mezuzot? In a אוהל, no. Without Hashem saying, is there a is there a twelve, for kavua? Like if a person moves into a town. Twelve It's thirty days, no? twelve months. Huh? Twelve months. Legabei a certain דין דינים it's certain things it's thirty days. If you buy a house there, then right away you become. It's נוגע לגבי not talking about mezuzah, mezuzah after thirty days. But it's נוגע also legabei if you have to participate in the all the all the money, the tzedakah and all the things in the in the shul, from the city. Okay. So the sheilah is, if the Gemara says that the stopping was considered permanent, so the stop had its own metzius, why do we call the stops traveling? מוז מען זאגן, we have to say, אז דאס וואס דער פסוק רופט אן די חניות בשם מסעות, that the pasuk calls the stops with the word traveling, איז עס ניט דערפאר וואס ס'איז עפעס געפעלט אין די חניה, it's not because the stopping wasn't a real stop and was missing something, מצד דעם וואס זיי זיינען געווען צייטווייליק כיוצא בזה. Because they were temporary, so it wasn't a real stop, that's why we call it traveling. דאס פארקערט, it's the opposite, דערפאר וואס יעדע חניה איז געווען אן הקדמה צו דער מסע וואס נאך איר. Each time you stopped, the fact that you stopped here, that was an introduction you should be able to travel later. ממילא האבן די חניות פארמאגט אין זיך ניט בלויז די מעלה פון חניה אין אן אופן פון קבע, נאר אויך די מעלה פון מסעות. We're not saying it's not called stopping. The contrary, every stop is a stop. But besides the fact that it's a stop, it also has the maalah of traveling, because in order to travel further, this is basically this is part of the traveling, which the Rebbe is going to explain. That what he's trying to say here is that the stops are considered traveling because of what he's going to explain. So they they had stops also, and the Aibershter said, mimela, it's kavua, it's permanent, but it has the maalah of traveling. But only we usually, you say it's a stop to rest up. If you're under the cloud moving up high, it's not to rest up. Right, it's not because of rest, we'll see what it is. איז דער ביאור אין דעם, the explanation is like this: When you leave your house, you're traveling, whether whatever wherever you stop. You stop at a hotel or wherever The kushya was here it should be the opposite, since by the Aibershter over there you're traveling someplace, you're going to a goal. As long as you didn't reach the goal, you're traveling. So the stop is part of the traveling. But here you're saying different, the Gemara says that the stop was itself an inyan, cuz על פי השם. So there must be something else here. So the ביאור אין דעם, the pshat is like this: ש'גערעדט כמה פעמים, the Rebbe said, I said this this sichah is not such an easy sichah, and also I want to say this sichah has a lot of depth in hashkafah to how the outlook on a Yid should be. Not on a neshamah, but what the how the אייבערשטער deals with a Yid, we'll see. The

Rebbe says, I said many times, אז אידן זיינען ניט קיין מיטל איי צו דורכפירן א כוונה וואס איר תכלית באשטייט אין עפעס אנדערש. The אייבערשטער does not use a Yid as a means to an end. נאר דער תכלית איז אין זיי גופא. Whatever is by a Yid, that itself is the goal. אנדערש ווי די גאנצע בריאה, different than the world, than the creation. וואס אין איר אליין איז ניטא דער תכלית. The world was created not because there's something in itself. זי איז באשאפן געווארן בלויז בשביל ישראל ובשביל התורה. It was only a means to an end. The world is there for a sub- for something else. A Yid is not here for something else. So why is a Yid here? Because his being has to be here. Same thing. דערפון פארשטאנדיק, so we understand, אז על דרך זה איז אויך בנוגע די עליות וואס אידן זיינען עולה. In that perspective, when we say a Yid goes higher and higher, you go from level to level, ווי עס שטייט ילכו מחיל אל חיל, go from strength to strength, וואס הייסט, I mean that's say like this, הגם אז יעדע מדרגה איז א הקדמה און הכנה צו א העכערע מדרגה וואס דער איד דארף צו איר צוקומען שפעטער, usually, when they want to reach a goal, so you have to go through many many levels. So really each level is only a means to an end. Each level of the Yid's level is a means to the next level, which is a means to the next level, which is a means to next level. So he said it's not like that. Since we're saying by a Yid there's no such thing as a means to an end, everything by a Yid is in itself important. איז, אבער ניט אין אן אופן וואס די נידעריקע מדרגה איז נאר א משרת צום אנדערן ענין.

It's true that through this level you reach a next level, but it's not only that the lower level, its whole being is only it's serving to get to the next level, but in that self it's nothing. נאר אין דעם גופא באשטייט איר תכלית. There is something in that level itself. And he explains what it means. Don't don't underestimate the the middle levels. Yeah, it's normally you would think that the middle level doesn't really have importance. At the moment it's important, but really you want to get to the next level. You can't get to the next level, you go to the higher one, what? Plus the lower levels. Even the lower levels. It's all in itself important, not only because that's the only way, a stepping stone to get to the higher. And he explains what it means. דער בירור וזיכוך וואס אידן טוען אויף אין די ענינים פון דער וועלט. We know Yidn are in the world, and we work with the world, and we purify things. You eat, you make a berachah, you do mitzvot, so you purify the world. דורך דעם וואס זיי נוצן די עניני עולם לשם שמים, by using all the physical things for the sake of Hashem. און אפילו ווען זיי מאכן פון די דברים גשמיים גופא א מצוה, sometimes it goes even further. Take something that's a physical thing, and we turn it, not only we use it for the sake of Hashem, it becomes a mitzvah. For instance, you take a piece of leather, and it turns into a pair of tefillin, so it becomes a mitzvah. איז בלויז מכאן ולהבא. What happens is at that point, from now on, this גשמי was a גשמיות'דיקע thing. Now that I use it l'shem shamayim, from now on it's holy. די גאנצע וועלט איז באשאפן געווארן מלכתחילה נאר בכדי אידן זאלן מאכן פון איר א דירה לו יתברך. We know lechatchilah why is there גשמיות, the

whole מציאות why the אויבערשטער did gashmiyus was only so Yidden should use it to make a dwelling place for Hashem, to elevate it. וויבאלד אבער אז די וועלט איז בלויז אן אמצעי, okay now? But the world is only a means to an end. The world is there only so that through that you could serve the purpose of the אויבערשטער. קומט ממילא אויס, אז דער זמן ומצב אין וועלכן דער דבר גשמי איז געווען קודם הבירור, איז ניט מער ווי א הכנה צו דעם בירור. So it comes out, the same physical thing, till you made that elevation, it was a piece of the world, it had nothing to do with kedushah. That was a piece of the creation. Now it becomes something holy, but before, piece of the creation, at that moment there was no purpose in itself. Its whole purpose was that this you could be eventually used for something good. בדוגמת ווי איין ענין איז א הכנה צו א צווייטן ענין. That's like one thing is a preparation, introduction to something else. That's all בנוגע the world. It says just the fact that it exists is already a הכנה for this. And it's only a הכנה, because its existence now is not because we need its existence, because this existence could cause something good, and that's why it's here. So when you do something good with it, from then on it has a purpose. Now it has no purpose. The purpose is that later you should be able to do something with it. Not only things that that the Yidden use to make to do and to make mitzvot, kind of a purpose the world. Yeah, somehow it's going to be elevated. It's also part of the אויבערשטער's דירה, even if it's not connected specifically to But it's going to be elevated somehow. That's the whole purpose, otherwise it's not, it shouldn't be there. So, once, not always do we see how it happens. How will the jungles in Africa be elevated and show the purpose? I don't know. But כל מה שברא הקדוש ברוך הוא בעולמו לא בראו אלא לכבודו. And כל מה שברא הקדוש ברוך הוא בעולמו לא ברא לבטלה, לא דבר ברא הקדוש ברוך הוא דבר אחד לבטלה. How we don't see, good, we don't always see how all the things in the world are being elevated. The tree is still doing something else. Yeah, whatever. But they will elevate. It's connected in some fashion. Besides, a Yid always comes some place, the Baal Shem Tov said when a Yid comes to a place, even if he doesn't do anything yet, the mere fact a Yid, which has emunah, and a Yid with emunah is sitting in the place, that's a birur for the place. So this is all בנוגע a world. בנוגע a world, גשמיות'דיקע things, it's all for a תכלית, for something, that's a means to an end. When the end happens, then it changes. From now on it's special. Till the end happened, it was its whole מציאות is not there. It's only now you could use it for something else. מה שאין כן אידן, but the אידן, וויבאלד דער תכלית איז אין זיי גופא, אין אלע זייערע ענינים, by Yidden, they are there for themselves, and everything that happens to them is for themselves. איז דורך דעם הילוך מחיל אל חיל, when a Yid reaches a higher מדרגה, ווערן די נידעריקע מדרגות, ווען די נידעריקע מדרגה ברענגט צו צו די העכערע מדרגה, ווערט נשלם איר תכלית גופא. So if you have a lower level that reaches a higher level, when you reach the higher level, then the lower level retroactive has a purpose. דאס הייסט אז דער פריערדיקער מצב גופא ווערט נתעלה אין דער העכערער מדרגה. It's not a pshat you're leaving the lower level and going to higher, like by גשמיות'דיקע. You're leaving the gashmiyus, now it turns into something else. When you use it for kedushah, it means that the lower level also gets elevated to the higher level. און דאס איז דער ביאור פון דעם וואס די מקומות החניה פון אידן, this is the reason that when we say the stops of the אידן, האבן נישט בלויז די אייגענע מעלה, it's not only there's a stop, נאר אויך די מעלה פון די מסעות, they also has the specialty of the traveling, of this of the going. ווייל דורך דעם וואס ממקום החניה חזרו ונסעו, since from the stop they continued traveling, זענען זיי גופא נתעלה געווארן אין דער מדרגה פון מסעות. They, the

stop became part of the traveling. בגשמיות, it's not like that. It changes, becomes something else, but not from before. Here, it's not a stop anymore. But now that it's not a stop, it turns out that the stop was a traveling. הגם אז די עליה בפועל קומט ערשט בשעת המסע וואס נאך דער חניה, even though actually when is it elevated, when you go to the higher level, when you continue traveling, וויבאלד אבער אז די כוונה פון דער חניה מלכתחילה איז עכט צו די מסע שלאחריה, but since the whole purpose of the stop to begin with is there to go up, איז די פנימיות באהאלטענערהייט איז שוין אויך פריער א מסע. So, since it's for that purpose, potentially, so even before you travel further, already this is part of the traveling. So even though, in other words, it seems like stopping is not a good thing. If you're going higher and higher, stopping means you're not going higher. But באמת, ביי אידן, a stop is also special, because the stop also is part of the going higher. You don't see it until you actually take from there and go higher, but when you do it, it goes back, and before that was potentially that. Yeridah letzorech aliyah. Yeah. Yeah. Instead of aliyah, but it's it's It's as if you're not advancing. You're not advancing, which is which is a yeridah. Well, it is a yeridah, not not for going. So he explains it further. In the pasuk:

אלה מסעי בני ישראל אשר יצאו מארץ מצרים, the pasuk that says, \"These are the trips,\" plural, \"of the Yidden when they left Mitzrayim.\" Der Alter Rebbe מברר, so the Alter Rebbe explains, he asks a kashya: out of Mitzrayim, they traveled with one מסע. One trip took them out. Later, already it was after. Why does the pasuk say, \"These are the מסעות when the Yidden went out of of the Yidden going out of Mitzrayim\"? Der Alter Rebbe explains אז דאס וואס עס שטייט מסעי לשון רבים, it says it's plural, וואס דאס מיינט אז מיט יעדן פון די מ״ב מסעות זענען זיי יצאו מארץ מצרים, which seems to be saying there were 42 trips, each one was going out of Mitzrayim. The first one went out of Mitzrayim, later they didn't. So he explains it: מחוץ למצרים, בגשמיות זענען זיי ארויס גלייך מיט דער ערשטע מסע, מרעמסס לסוכות. The first time they went from Ramses, which was in Mitzrayim, Sukkos was out. They crossed the border, they went out of Mitzrayim. But why do we say that all 42 travelings, all trips were going out of Mitzrayim? So he explains it: דערפאר, ווייל כל זמן זיי זענען נאך נישט אנגעקומען צו ירדן ירחו, so the Alter Rebbe says, since as long as they didn't come to the goal, which is by ארץ ישראל, which was the the stop was ירדן ירחו, זענען זיי נאך אלץ געווען אין דער בחינה פון מצרים. They were still, not like physically in the land Mitzrayim, but in the בחינה, in the level. בלשון מצר וגבול, מצרים means border, narrowness, limitations. They still remained in their limitations. און מיט יעדער מסע איז געווען אן ענין פון יציאת מצרים. Every travel, every trip was another going out from a certain limitation, they're going out. But there were still other limitations, then they went another limitation, they went on and on. איז פארשטענדיק אז דער חילוק צווישן די מסעות און חניות איז בדוגמת דער חילוק צווישן גלות מצרים און יציאת מצרים. Oh, so comes out like this: When they traveled, every trip was going out of Mitzrayim. And what happened when they stopped? They're in Mitzrayim! As long as they didn't travel, so it means they're not going out of that level of of limitations, so Mitzrayim. So if you look at it from this point of view, that every trip is יציאת מצרים, every stop is Mitzrayim. בעת הנסיעות, when they traveled, וויבאלד אז זיי זענען דורך דעם געווארן נענטער אויך במקום צו ירדן ירחו, every trip that they took, they got closer to the goal, ירדן ירחו. האבן זיי געהאלטן אין ארויסגיין פון מצרים, so they are now going out of Mitzrayim, which is the geulah. בעת די חניות, when they stopped, אזוי זיי האבן זיך פארהאלטן אויף איין ארט און נישט געגאנגען אין דער ריכטונג צו ירדן ירחו, when they stopped in one place and they weren't traveling towards the goal of ירדן ירחו, הגם אז אויך דאן זענען זיי מיט יעדער רגע, even though at that second, that time, with every second, זענען זיי געווארן נענטער בזמן, they got closer, not in space, but in time, there was a time when the Eibershter wanted them to get there, צום סוף פון די ארבעים שנה וואס זיי דארפן זיין אין מדבר, נענטער צו ירדן ירחו, they also got closer, but not in space, but in time, איז אבער דער ענין פון דער חניה גופא א תנועה פון אפהאלטן זיך. They got closer in time, but the fact that they stopped means you're holding back from continuing. פאר די וויילע, at that second they're holding

themselves back פון ארויסגיין from Mitzrayim, from the midbar, going out of the Mitzrayim, which at this point were not physical Mitzrayim, but the midbar, but the midbar is מצרים, און דער עיקר ווייזט דאס אן ענין פון גלות. So the stops represent galut, not getting closer. So in all the 40 years' travels were considered still being in Mitzrayim? No, they were going out of Mitzrayim. Every trip was going another level out of Mitzrayim. But when you said that they were still... that they were still in Egypt as long... why did they complain to Moshe... why did you take us out of Egypt to kill us in the desert? No, physically they were out, not spiritually. We're talking spiritually. Physically they went out of the land. Soon as they crossed the border, they're in the land. They were in the desert. But spiritually they were in Mitzrayim. And every trip getting further closer to the goal is one of the stop, one of the the the going out of Mitzrayim. When they stopped, basically, oh, this point we're not going out of Mitzrayim. We're stuck in Mitzrayim for In this level of Mitzrayim, but we're stuck. דערפון איז מובן, that we understand. אבער ניט וואס דער פסוק רופט אן די חניות מיט'ן נאמען מסעיהם. Now the Rebbe is getting to the point. We said before that the stops are also called traveling. Now we just finished saying that the stops is Mitzrayim. The traveling is going out of Mitzrayim. If the stops are called traveling, the stops are also going out of Mitzrayim! Even though we just finished saying the stops represent staying in Mitzrayim, but since the stops are called traveling, so it's called going out. דאס טייטש אן, this shows, אז דער ענין הגאולה וואס איז דא, אויך בזמן החניה, the fact that in the time when they stopped, it's also be'emet part of the גאולה, איז נישט בלויז מצד דעם וואס מיט יעדער רגע ווערט דערנענטערט צו ירדן... You could say, you know why the stop is also part of getting the geulah? Because they're getting closer in time! But from space, this is not part of the geulah. If anything, this is a step where we're stopping. So he says, no, so it's not only that we're getting with every second closer in time to the geulah of יציאה מן המדבר, from going out of the מדבר, נאר אויך מצד דער ענין החניה, גלות אליין. The stopping represents galut. What we're trying to say is the galut itself is part of the geulah. That's what the point is trying to make here. So like it's a very deeper inyan, Chasidus. It's not only that you're going closer. The galut itself is called מסע. The חניה is called מסע. The חניה is galut, the מסע is geulah. So what we're trying to say here, that ביי יידן, since the whole goal of a Yid is to go out of מצרים, and by Yid everything that happens is in itself chashuv. Chashuv in what? In the inyan that they are supposed to do. So since ביי יידן there is a stop, and ביי יידן there is a galut, it can't be galut is really no good, it's to to get to a point of geulah. The galut itself is is geulah, and that itself is a tachlit for itself. He's going to explain it.

Why? Farvos? ווייל די כוונה פון גלינו מארצנו, since the kavanah why we were chased out of our land, is צו זוכה זיין צו די גילויים נעלים, is because of the great revelations וואס וועלן זיין אין די גאולה העתידה, which will be in the future, ס'איז ניטא קיין אנדערע וועג, there's no way you can get to the geulah unless you go through our גלות, הגם וואס בנוגע צו גלות גופא איז בלויז א הכנה צו... to the geulah, if you look at the galut itself, it's all it is is a preparation to the geulah. It's not an inyan in itself. The איין ענין איז א הכנה צו א צווייטן ענין. One thing is in order to get to a second thing. Means to an end. איז אבער בנוגע צו יידן, that's looking at the galut, but as far as Yidden are concerned, איז דער גלות גופא בפנימיות ובבהעלם אן ענין פון גאולה. The galut itself is an inyan of geulah. That itself. In other words, as we'll see later when the geulah will come, not only will see, oh, finally we got out of the galut, we're going to look back and the lashon it says in Hayom Yom, that who said this, the Rebbe Rashab? That Mashiach will come, וועט מען זיך רייסן די האר פון קאפ, פאר וואס מען האט נישט אויסגענוצט די צייט in galus. We'll tear the hair out of why didn't we utilize time because we accomplished so much there more than we accomplish by the geulah. In other words, this itself is something very special, not only, well, we have to get to the geulah, the only way we can get is we go through galus. No, it's not like that. אויב אזוי, קען מען פארשטיין... You have to know it's a galus. You can't be comfortable, you have to know it's a galus. And that's one of the ways that's one of the ways to make the galus into geulah. אויב אזוי קען מען פארשטיין ווי די ווערטער בכל מסעיהם זענען דער חותם און סך הכל פון גאנצן ספר... This will answer our original question. We said בכל מסעיהם, the last words, the last words are the ikar. And we said the ikar of what? Of the whole chumash. And this the whole chumash is what? ואלה שמות בני ישראל, וואס קומט לאחרי... ספר בראשית וואס ווערט דערציילט וועגן די אבות. Bereishis talks about the avos, here it talks about ואלה שמות בני ישראל of the of the Yidden. And since the Chumash Shemos talks about the Yidden, the end of Chumash Shemos probably is the tachlis of what Yidden, cuz always the end and the beginning are connected. What does it show? The אבות זענען געווען העכער פון דער עולם, לשון העלם. The avos were very high. They were beyond the world, not only physically, but they didn't care about the world. The world The word עולם is העלם, concealment. But there was no concealment of אלוקות by them. ובכלל די כוונה איז דירה בתחתונים, the Aibershter wants not to be beyond the world. The Aibershter wants it to be in the world and bring אלוקות here. דערפאר זיינען די מעשי אבות נישט נאר ריח'ס, ונבליז א סימן הכנה לבנים. What the avos did is not the real thing. It was only a siman to what we're going to do. Or the Midrash calls it it's only a smell of something versus the real thing. The Midrash says a mashal, a person you got his perfume, so there's two ways. Or you could take a smell of his perfume, or he could give a little bit of his, pour it into a bottle, give it to you. A smell is nothing, it's for a second it goes away. But if the guy pours it into you, you have the עצם הדבר. So it said

what the avos did is only like a smell. We got the real thing. Why? Because the Aibershter wants דירה בתחתונים and the אבות couldn't do it. They were beyond the world. וואס זיי די בנים דווקא האבן דורכגעפירט דאס דאזיקע כוונה, the children, the Yidden do it. און דאס איז דער המשך פון די סיפורים ומאורעות וואס ווערן דערציילט אין ספר שמות. And this is what is told in the whole Chumash Shemos. תחילה, the ספר ווערט דערציילט וועגן די ירידה למטה. First it talks about coming to מצרים, ווי די בני ישראל זענען געקומען אין מצרים און וועגן דעם שוואכן גלות. Already it's not talking about the אבות anymore, it's talking about the Bnei Yisrael, how they came into the darkness of galut. און דערנאך ווערט דערציילט וועגן דעם המשך המשכות אלוקות וואס איז נמשך געווארן למטה דורך יציאת מצרים. Then it talks about אלוקות that came down here. They went out of Mitzrayim, brought the miracles, they brought אלוקות into the world. שפעטער the אלוקות came down through Matan Torah, און דערנאך דורך הקמת המשכן. So we see here talking about המשכות אלוקות that came through the Yidden, but it would seem at one point that the beginning is not talking about המשכות אלוקות, the beginning is talking about the darkness of galut. ווי לאחרי, the פסוק דערציילט וועגן דעם תכלית העילוי, at the end of the Chumash when the פסוק says what the whole תכלית is, וכבוד ה' מלא את המשכן to bring down the כבוד of Hashem into the Mishkan, which really means into the world, פארוואנט די גלייך מי די ווערטער בכל מסעיהם, so the פסוק adds with the words בכל מסעיהם to tell you אז אויך וואו אין חניותיהם ווערן גערופן מסעות. Even the stop is called traveling, and the stop, we said, means galut, to tell you that you should know that even though the beginning of Chumash talks about the galut, which is a stop, which is not good, it's part of the traveling. אז א דער עילוי האט זיך אנגעהויבן בפנימיות נאך אין די זמן פון הבאים מצרימה. It started when they just came down, because that was the galut, but the galut is the geulah already. ווייל אויך זיין ענין איז שבע יוסף מאפילה לאורה, even the ענין of a galut is part of going out of the darkness. That answers the other kashya which he didn't explain yet. He asked the kashya, the Midrash says that the whole Chumash Shemos is the Chumash that the Yidden went out מאפילה לאורה, from darkness to light. So he asked a kashya, milah later on they went out from Mitzrayim, but for the beginning it's not. The beginning is galus, not going out. Oh, that's the whole That's the whole point, that we have to realize that going the galus itself, בעצם בפנימיות is part of the geulah. And that's also part of going out. The Rav Tzadok has a piece of Torah to to the גלות, ענין הגלות. That's a different vort. That's true, 100% true. Yes. These things and the עול. How does it work with these these הערות here? How does it work? You got to learn it. I understand. Talking about the cheit, which is היפך הרצון. Right. Yeah, but it's seeming like the teshuvah that comes because of the cheit, is what the tachlit. It makes the cheit itself. Right. In other words, makes the cheit itself purposeful. Yeah, but he explains, it's not the cheit, it's the ניצוצות in the cheit. The cheit itself cannot cannot can't be מעלה to that. That's why it says אין מעלין למפרע. What? אין מעלין למפרע. On the cheit, something has to be נדחה. What does that go on? Teshuvah meyirah, teshuvah meyirah that's something else. Teshuvah meyirah. Yeah, so why does אין מעלין תשובה מיראה, דוקא doesn't work למפרע. Doesn't. It's only teshuvah me'ahavah, yeah, but not teshuvah meyirah. תשובה תתאה, yeah. Not תשובה עילאה, It's like... This guy is a big hero. Saved his own life, Baruch Hashem, who knows how many others. Yeah. Fine is against him. You heard what happened? From you, he got stabbed in the neck. Where was it? Petach Tikvah. He took the knife out of his neck and he killed this the the the attacker. Okay. And then at that time, peace now, you know, Peace Now... Meshuga'im, yeah. So they have fines, how could you kill him, that's... Without a what? Without a trial. That was an execution. Forget about Jewish, not Jewish, normal people would never think like that. Yeah, that's it. They don't have טענות all the times when they they stabbed and they were the people shot them? Huh?