Comes to a פארברענגען like this יו״ד שבט, you always think what should you talk about? What should be the theme? Talking all about חסידישע יידן and everyone knows what יו״ד שבט is, so you always have, you know, a thought. So I was thinking before basically, let's say what should be the theme or what should be the נקודה? There's so much to talk about and so many ענינים in יו״ד שבט. I mean, we know what יו״ד שבט is. יו״ד שבט is the יארצייט of the פריערדיקער רבי. We just heard in the video from the רבי. It's, to us, the second thing which might even be more שייך, if we could say more or less in these ענינים, the fact that this is the day that the נשיאות went over to the רבי. And that's, to a certain degree, more שייכות to us. So there are so many ענינים to talk about בנוגע יו״ד שבט. Just when I say that that's more שייכות to us, I remember even by others when the גערער רבי, the בית ישראל passed away, was מסתלק, so by פארברענגען, שבת afterwards, the רבי spoke about it, but he didn't speak about the הסתלקות, he didn't say that the גערער רבי passed away. He, what he spoke was that his brother took over and the רבי gave him a ברכה, יאריך ימים על ממלכתו, and he spoke about him, cuz that's the עיקר that counts. So הגם it's all one המשך, but סוף כל סוף לפועל ממש, for us the שייכות that the רבי's נשיאות, that's what's more שייכות. But the אמת is it's all one המשך anyway, so it's a המשך to before. You know the story that פורים תשי״א, I mean, I'm speaking very informally so it's not a formal thing, in פורים תשי״א, they say that the רבי wanted to give somebody לחיים, somebody standing further away. The פארברענגען was upstairs in the שול, and there was somebody on the other side of the שול and it was very, very crowded, and the רבי wanted to give him לחיים. And it was hard for him to get through, so he mentions that someone should pass it down. Someone should pass down the משקה from the רבי to him. So ר׳ מענדל, those that remember ר׳ מענדל, was standing on the side and he was ממש איבערגעגעבן to the רבי completely. So he turns around to the guy and he says, \"דער אלטער רבי אליין וויל דיר געבן לחיים, און דו בעטסט מען זאל עס דיר שיקן?\" The אלטער רבי himself wants to give you לחיים and you're asking to pass it down? You can't come up and take it yourself? So the רבי turns around and he says, \"Well, דאס ווענדט זיך אין שיטות אין קבלה, צי דער קו איז עשוי מנקודות נקודות צי ס'איז קו אחד ארוך.\" There are two שיטות אין קבלה by the קו. Is the קו one long קו or it's made of points, points, pieces and pieces? That means that by the רביים, is it all one, then you could say it's the אלטער רבי himself. If we say that it's pieces, נקודות נקודות, then it's a different ענין. But that doesn't mean חס ושלום that it's not one המשך. It's one המשך in a way that each one is has its own ענין. So it's all one המשך, but still what's נוגע to us is the שייכות that we have this day to the רבי. This is a day that the נשיאות went over to the רבי. And going over the נשיאות to the רבי means that this is the day that we are מקבל the נשיאות, we are מקבל, we're מתקשר. And since every year it happens again and again, הימים האלה נזכרים ונעשים, we know that by us when we celebrate or we remember a certain occasion, it's not that we remember something that happened years ago, and the רבי said this hundreds and hundreds of times, it is that we have to relive it and renew what we had previous time. When it comes שבועות, it's not just to remember מתן תורה of three and a half thousand years ago, but we have to relive and accept the תורה again. So on יו״ד שבט, it's again that we have to relive and accept the התקשרות of the רבי, which is a המשך to the ענין of the פריערדיקער רבי, but to us it's more, we are directly שייך to the רבי. Like the רבי said over יו״ד שבט יו״ד תשי״א, one of the שיחות the רבי says, told over a story that someone came into, went to יחידות to the פריערדיקער רבי and he came out and he told the רבי what the פריערדיקער רבי told him. And he said the פריערדיקער רבי told, he asked the פריערדיקער רבי, \"How could I get מקושר to you? How could I be מקושר, connected to you?\" So the פריערדיקער רבי answered him, \"זיי מקושר צו וועמען איך בין מקושר.\" \"If you'll be מקושר to the one I'm מקושר to,\" that means my father, \"then through that you'll be מקושר to me.\" So the רבי said he came out with התפעלות, such a ווארט that the רבי told him, he was very excited. So the רבי said, \"I didn't want to cool him off, so I didn't say anything to him. But באמת what I was thinking is that's טאקע, but we have to be מקושר directly to the רבי. Don't have to go through say to be מקושר to the רבי רש״ב, מקושר to the פריערדיקער רבי. The same thing by us, it's we have התקשרות to the רבי.\" And that's נוגע to יו״ד שבט also, לגבי the day of יו״ד שבט itself. The רבי said by a פארברענגען in the earlier years that he got a letter from somebody that someone wrote to him a רמז in the תורה for the special day יו״ד שבט. that in the פסוק it says השבט העשירי יהיה קודש לה׳. It says in the פסוק, השבט העשירי יהיה קודש לה׳. So it's a רמז that יו״ד שבט is holy. And the רבי spoke about, the רבי said he liked it, but what I heard was that that's not what the guy wrote. If you look in the פסוק, the פסוק says, כל אשר יעבור תחת השבט העשירי יהיה קודש לה׳. And that's what he wrote to the רבי, that כל אשר יעבור תחת, the one that's going to be תחת, instead, in the place of השבט העשירי, יהיה קודש לה׳. But the רבי obviously didn't take it that way, the רבי took it the way that it's for the פריערדיקער רבי. But for us, this is what it is, so this is a day that we have to be מתבונן and think in what we have to take from it. But when we start thinking which theme, which thing, so here when we watch the video of the רבי's פאַרברענגען of יו״ד שבט תשמ״ב, that's the best thing that we could see, I mean, that's the best thing that we could talk about, is this נקודה of the רבי spoke about the whole וואָרט that גן, גני, that the whole וועלט is a גוטע וועלט, but then who's מגלה this? The רבי is מגלה this. If not for the רבי, the רבי sees in everything the truth, and the truth is that everything is good, בעצם it's good. And as the רבי was מסביר further, I think in that same פאַרברענגען, I didn't see it now, but I think from then, in ליקוטי שיחות the רבי is מסביר that why טאַקע is it good, one of the things he says because it's a שינוי הכשר לבריות, say, that eventually it's going to become, משיח will come it'll become good, so בעצם, essentially, it's good now. But it's only the רבי's כוח that the רבי is able to be מגלה in things which don't look good and they are good. That was בכלל the whole רבי's דרך. The whole רבי's דרך was the whole time everything was turned out, turned around for the good. He saw the good in everything and he was able to be מגלה, סיי נשמות by אידן the good and סיי in in in every in everything in the world he was able to be מגלה the good. So the fact that we're able to see the world as a good place, ממילא we have potential for the good, it's all the רבי's כוחות and it comes through the התקשרות to the רבי, because the רבי, as much as we find this by other צדיקים, by the רבי we find this more than by anybody else. I mean, I can't, you know, say more than anybody else, I'm not a מומחה in in everything that's written all over, but what we see לכאורה, the way the רבי looked at things and the way he turned it out everything, everything is for the good. Things which seemed to be the worst, everything was turned around for the good. אפילו the the famous story, everyone knows the story, there was this one that came to a חב״ד house. There was, I think this was in in in Belgium. There was a guy who used to come around to the חב״ד house and finally he became more פרום, became closer, and then there was a while that he disappeared, no one saw him. And after a while he comes back. That's the way I heard the story. I heard it from a reliable person, but maybe the details are not exactly the way it was, but that's the way I heard it. A while back he came back, and the שליח was talking to him and he said to the שליח, \"I have to tell you something which you're not going to like. I went away for a while, I met this non-Jewish girl and I plan to marry her.\" \"Ooh, וואָס הייסט? You became closer to אידישקייט, you're going to marry a non-Jewish, how could it be?\" And he tried to convince him and tried to convince him. It's a גאָרנישט געגאַנגען. And he sent him to רבנים, this רב, that רב, and every רב tried to explain to him the חומר, how terrible it is and the worst things. And he האַלט באַ זיינס, nothing's going to change. Till the שליח told him, \"There's no choice. Go to the רבי. Go to the רבי.\" See, that's the last thing they were thinking of. So he sent him to the רבי. He came to the רבי, he came by dollars, and he tells the רבי, I don't know exactly who told, whether Rabbi Groner or I think maybe himself, told the רבי that he's marrying a non-Jewish woman. And he expected that the רבי is going to tell him the exact same thing as others. Different words, you know, this רב told him how terrible it is this way, he'll tell him how terrible a different way. So the רבי turns around to him, the רבי says, \"You know, I'm jealous of you.\" That he didn't expect at all. He's jealous of him that he's going to marry a non-Jewish woman? So he looked at the רבי. And the רבי said, \"Yes, I'm jealous of you. Because we know that השם does not give a person a test unless He gives him extra strength to overcome it. I don't have such a test, so I don't have that extra strength given to me from השם. You have extra כוחות. I'm jealous of your כוחות. Look what the אויבערשטער gave you. The אויבערשטער gave you such strong כוחות that you're able to overcome such a test, that means that you have more than I have. So I'm jealous of you.\" He walked away from the רבי, and that's when he made his decision that he's not marrying her. Because the רבי was able to look at everything, the good of it. He looked at this good, this is what the רבי said here, גני, he looked at the good of it and and turned that around that to bring out the good in this thing which was very terrible. But you need the רבי to do it. They used to say a משל, I don't know who this comes from, of which רבי, they ask, \"What is the ענין of going to the רבי? What does the רבי accomplish? How do you What do you gain by going to the רבי? You come to the רבי, the רבי is a big צדיק, but what does it do to you?\" So they have a משל, or someone said a משל, there was a guy who was in a certain place and he he had a dream, and his dream was that he will go to this and this city, in this and this street, in this and this place, under this and this bridge, you'll find, if you'll dig under the bridge, you'll find a treasure, an אוצר. So he decided let me try it. He was a poor man, let him try it. So he went, traveled there, borrowed money, finally got there, came to the bridge, wanted to go to dig there, there was a guard standing by the bridge, he couldn't do anything. So he couldn't do anything, he waited for an opportunity, he came back the next day, there was a guard still there, he couldn't do anything, and he came another day, he was waiting when the guard will go away. Finally, the guard saw him so many times, turns around to him once, he says, \"What are you doing here? I see you come here every day, you don't do anything. What is it, why are you here?\" So he had no choice, he said, \"I told him the truth.\" I'll tell he told, he said, \"I had no choice.\" He told him, \"I had a dream that under in this and this bridge, there is a treasure.\" So the guard starts laughing, \"ביסט משוגע? Because of a dream, you're going to go and travel all the way? I also had a dream. א לייכטע זאך משוגע מאכן, you know what, I had a dream! I had a dream that in this and this city, in this and this town, in this and this house, under the oven, there's a treasure.\" And the thing that he told him was exactly his address! So he figured out, he ran right home, he dug under the oven, and he found the treasure. So he came there to find out that the treasure is not there, the treasure is by him. But you had to come there to find it out. So this was always a משל given going to the רבי, that the רבי is not going to give you things, he's going to bring out in you, show you that the treasure is by you, that you are the one that have it. So you have to have the התקשרות and connect to the רבי to take from whatever the רבי gives you. And this is what the רבי was saying here, but the רבי was saying the whole thing that the פריערדיקער רבי gave out in the מאמר באתי לגני, the גן, that every the whole world is a גן. And when we say the whole world is a גן, certainly it includes yourself, that you're certainly a גן. And we all look at ourselves, you know, who are we, what are we? No, we have such כחות, but the only way we could bring out the כחות is from is by being מקושר to the רבי. This year is the second אות of באתי לגני, right? We every, we know every year there's another אות. This is already the fourth cycle, that תשע״ב is the second אות. The second אות of באתי לגני. So there what does say? Look at we there are two מאמרים from the רבי on that אות. So the first מאמר from תשי״ב, the רבי explains all how you have the קרבנות, that you have to bring a קרבן of yourself, and you have to make a חשבון הנפש, and people come to a conclusion, who are who am I, what am I? And I how could I raise myself? The רבי says from the פריערדיקער רבי that במה הדבר תלוי you could. But then at the end of the מאמר, the last סעיף, what does the רבי say there? That's why the beginning of פרשת הקרבנות starts with ויקרא אל משה, and it doesn't say who called to משה, because it's from such a high מדרגה, but it all went through משה. It's the משה, and he says there the התפשטות of the משה of every generation. That he's the one that through him, we have the כחות to be able to see that we have the ability of raising ourselves to become a קרבן to the אויבערשטער. So we have to have התקשרות to the רבי. That means that when we learn, the רבי is saying in practical terms, when we learn the רבי'ס תורה, and we follow in the רבי'ס ways, that's called התקשרות. There are many letters from the פריערדיקער רבי, even from the רבי where he asks, what's how do you get התקשרות? So he says by learning my תורה. And other places that from the רבי הרש״ב once said, התקשרות to the רבי's פעולה is to do what the רבי wants. And if we do that, then we get the כחות and we're able to elevate ourselves, and figure out what we have, the כחות that we have, and the כחות that other אידן have. So, when we hear this from the רבי, we this is the best the the the best thing to think about יו״ד שבט, to think what what what ענין should we stress? And the רבי himself stressed many פארברענגענס יו״ד שבט different ענינים. The one נקודה was always the same יו״ד שבט by every פארברענגען, was the ענין of התקשרות. יו״ד שבט was the ענין the time when the רבי spoke about what a רבי is, obviously he was speaking about the פריערדיקער רבי, but he was talking about what a רבי is in all kinds of ענינים, was יו״ד שבט. But different פרטים every time, and the פרט that he said here so far that we heard in this part of the שיחה was that בעצם everything is good, which is בכלל a opposite the רבי says like the וועלט has a mistake. The וועלט has a mistake and thinks that בעצם it's bad. Even though על פי חסידות someone might think the same way, doesn't it say in חסידות that the world, yeah, the world is עולם השקר? It's a world of lies, and it doesn't say that that's עולם, in תניא it says עולם מלא קליפות וסטרא אחרא, it's full of קליפות וסטרא אחרא. And טאקע people say that the essence of a person is bad, it says in פסוק, עיר אדם, פרא אדם, עיר פרא אדם יולד, a person is born, but that's all not the עצם. The עצם the רבי says is good! But we have to reveal it, we have to reveal it in ourselves, we have to reveal it in others. So אשרינו מה טוב חלקנו that we have התקשרות and שייכות to the רבי and we're able to reveal it. We just got to want to do it, that's the first יסוד. The גמרא says הבא ליטהר מסייעין אותו, if you come to become good, they'll help you. So it doesn't say if you become good they'll help you. If you just come to it, if you just have the רצון, just want to do it. If we have that, then it continues that way. And we as חסידים are able to do it. לחיים, לחיים. לחיים. לחיים, לחיים. Seeing the עולם like this, there is באמת no need to talk about the פריערדיקער רבי and to talk about the רבי, their גדלות. I mean, when you talk to outsiders and you'll have to explain who the רבי was, then you could talk to them, we have to tell them stories and about things that happened and what יום טוב is. Here we're talking about, always talked, אייגענע מענטשן, and everyone knows this, but I still think it's good, even for ourselves, from time to time, to sit down and think because, you know, after all, excitement wears off, and it gets old. So you gotta be some- from time to time say things which you know, but we gotta חזר it over. What do we need more than to say there's a מצוה every year on פורים to read the מגילה again? Everyone knows the story of פורים. Still, every year there's a מצוה, because when פורים comes, there's a מצוה to read it over, and twice, at night and in the morning, because a year passed and things are, not that you forgot the story, but you don't think about it and the impact is not there, so you gotta review it. So I'm saying, I'm just saying this as an introduction to what I'm going to say now, because it sounds a little bit funny to say things like that when we talk about a עולם of אנ״ש and we're all, but but it's, I don't think it could hurt. So to talk about the פריערדיקער רבי and the רבי, well to talk about the רבי, I mean, that's certainly we don't need it here, but פון דעסטוועגן it's start thinking, if to think a little bit, to stop a moment and think, even from the perspective of אשרינו מה טוב חלקנו, how lucky we are that we have a שייכות to the רבי. That itself, the שייכות, so that brings out even more. So regarding the רבי, I could say this goes back from when the רבי was still very young, was a child. Now I could say from what I heard from my זיידע, who was actually the רבי's teacher for four and a half years. זיידע was, my mother's father was רב זלמן וילנקין. He was the רבי's מלמד from seven to eleven and a half. He taught the רבי, he taught the רבי's brothers, and there were a few more תלמידים that he had. Actually, he was a friend of רב לייוויק, the רבי's father, and when רב לייוויק became the רב in יעקאטערינאסלאוו, he sent him a letter, \"Come here, and I'll make you a שוחט in town.\" He wanted to have a good שוחט, a חסידישער שוחט. So he moved to יעקאטערינאסלאוו. There was no position available at that time, exactly, of שחיטה. So he said, \"You know what? Till the position is available, teach my children, teach my son.\" So okay, but the problem was that after a year or two a position became available, so he said, \"נו, now I want it.\" He didn't want to give it to him cuz he wanted he should continue, he was so good, he wanted he should continue teaching his children. So my זיידע once told me at that that time he had a little פאריבל, he was a little bit upset. Later on he didn't, he wasn't upset, later he he So he was the רבי's מלמד. So so he just told me once that בכלל the רבי as as a child did not like mix with others. He learned, and whenever everyone went to play, he was all by himself. He didn't, he was a פארזיךדיקער, that's the לשון he used to me, you know, a פארזיךדיקער, someone for himself, and he sat and learned himself. And he said he remembers once he asked him a a קשיא, which was a בארימטע קשיא that in a certain, he even told me what the קשיא was, and I just don't remember, when he was still a kid when he started learning גמרא. And the רבי, I would say appreciated, the רבי remembered it, because whenever he used to come to פארברענגען, because he was paralyzed on half of his body, so he couldn't walk, so שבת for, obviously, he couldn't come to פארברענגען, even the weekdays he couldn't sit. It's the only time he could come on the weekdays for a few hours and he would sit, or he would come at the beginning of פארברענגען and leave in the middle, or come in the middle and leave at the end. But whenever he would, let's say leave in the middle of פארברענגען, the רבי would stand up and, not all the way, but he would stand up and wouldn't sit down till he walked out of the door, in the back, by the בימה, where there's a door, a side door, used to go out there. Or if he would come in middle of the פארברענגען, the רבי would see him come in, the רבי would stand up and wouldn't sit down till he sat down. I remember I was once in יחידות myself with my father, was נוגע to עפעס moving to New York. So he said, \"You speak to somebody here,\" and he mentioned a name, \"and tell him, this person, he should do it.\" It was a טובה for my grandfather. He said, \"Tell him to do it in my name, און קענסט אים זאגן אז איך געדענק נאך די בלעטער גמרא וואס מיר האבן געלערנט צוזאמען.\" I still remember the גמרא that we learned together. And when my זיידע came from from Europe after the war, from France, he came to America, so he moved to Cleveland, but on the way they stopped in New York, he went into יחידות. So went into יחידות, the רבי asked him to sit down. He didn't want to, he said, \"I'm not going to sit.\" So the רבי said to him, \"If you're not going to sit, I'm not going to sit.\" So they both stood. The whole יחידות they both stood. A few years later, he moved from Cleveland to New York, so he went to יחידות again, and the רבי again asked him to sit, so he said, \"I don't want to sit, but I have no choice, I פשוט couldn't stand.\" So the רבי sat down and says, \"ס'מאכט נישט אויס, מיט פופציק יאר צוריק האבן מיר געזעסן ביי איין גמרא, און וואס איז שלעכט זיצן צוזאמען?\" 50 years ago we sat by one גמרא... And they say the רביצין, the Rebbe's mother told over that by the חתונה, the Rebbe's חתונה which was in ווארשע, but in the Rebbe's house in יקאטערינאסלאוו they made a party like a חתונה because the government didn't give them permission to go to the חתונה. So she says that that my זיידע took a lot of משקה and was dancing on the table, and he said, \"אני זכיתי בו! I'm the one who זכה him that he should become the חתן המלך, the איידעם of the king.\" Anyway, I'm not this is all זייטיגע זאכן, I'm trying to get to the point. He told me when the Rebbe was 15 years old, he was once visited the Rebbe's father was went by his brother, he had a brother ר' שמואל who was the רב in ניקאלייעוו, also a תלמיד חכם. So he came to his brother. So and he spoke to the Rebbe in learning, to his to his nephew. So he told my זיידע, and the Rebbe was 15 years old, that you should know, now he's בקי in גאנץ בבלי מיט אלע תוספות. He knows גאנץ בבלי with all the תוספות and גאנץ לקוטי תורה מיט אלע ע'ן. The whole of לקוטי תורה with all the time where it says the word ע' where the צמח צדק wrote עיין עיין, imagine what that means? They say ר' שמואל גריינעם, the משפיע in ליובאוויטש, האט זיך געוואונטשן, wished himself that what should be his גן עדן? He should be בקי in לקוטי תורה מיט אלע ע'ן. So the Rebbe when he was 15 years old. And about the same time, maybe it was the same visit, that he was sitting next to his brother, ר' לוי יצחק, who was talking קבלה, saying קבלה, קבלה ענינים, and the Rebbe was then youngster standing across, I think he tells עפעס under the oven, I remember that, so his brother says to him, \"פאר וועמען רעדסטו? Who are you talking for? Who which people in יקאטערינאסלאוו understood קבלה?\" So he said, \"ער פארשטייט.\" He pointed at the Rebbe over there who was standing across, \"ער פארשטייט.\" And this is talking in in the young age. When the Rebbe was in Paris, זעט מען, see, things which I could tell you from, or I heard from someone reliable, other things that I'm going to say, I'm saying it from what I heard, you should not, I'm making a disclaimer, לאו דוקא that I heard, what is heard is as a because you know all these stories that go around, some are true, some are not. Actually, the Rebbe wrote to me once, when we gave out once a ספר of the Rebbe's ענינים, I asked the Rebbe רשות if we could give out the Rebbe's פסקי דינים that the Rebbe wrote, we had a ספר לקוט פסקי הלכה ומנהג, the Rebbe's. So I asked the Rebbe, \"Can we do it?\" So the Rebbe said you should do it, someone should look it over. Then he said, \"But don't write מן השמועות from rumors, כי כמה וכמה מהם אינם נכונות כלל.\" Because many of them this is the לשון: \"כי כמה וכמה מהם אינם נכונות כלל.\" So made a lot of these stories, אבער אזוי אזוי רעדט מען, אזוי. So, where what was I saying this? Oh, in Paris. So they say the Rebbe was פארברענגינג and was talking, you know, קבלה, נגלה. So they say that someone turned around to him and said אז דאס איז, דאס איז אזוי ווי דער טאטע. This is the it's like the Rebbe is saying speaking the same way like his father was speaking. So the Rebbe said, \"ווי קום איך צום טאטן? How can I compare myself to my טאטע?\" So he said to him, \"I heard that your father said אז דו ביסט שוין אריבערגעשטיגן. You already surpassed me.\" So the Rebbe says, \"נו, אזוי דארף דאך א טאטע זאגן.\" This is how a טאטע is supposed to say. So the guy answered the רבי, אזוי דארף א זון זאגן. דאס דארף א זון אזוי זאגן. So we're talking here about things like that. And we know when the רבי came to America, כ\"ח סיון תש\"א, the פריערדיקער, this is also the the story is true, but exactly the לשונות and this, the different versions, I heard it once from one of the people who were there, but I don't remember the details, but I think this is what he said, that the רבי called in a few, I think it was רב שמואל and Rabbi Simpson, Rabbi Jacobson and Rabbi Kazarnovsky, a few of the אלטע חסידים, and told them that באמת, he would want to go to meet the רבי, his son-in-law, but he can't. So he's sending them as שלוחי, but then he said, \"I want to tell you who you're going to greet. A man that's בקי in בבלי and ירושלמי, בקי in,\" different גירסאות, \"all ספרי חסידות and קבלה,\" or something like that, \"300 ספרים,\" it's not clear exactly what he said. And then he added, \"און ער גייט מיט א גארטל א גאנצן טאג.\" And he goes with a גארטל all day. This is the way I heard it. And then he said, \"און אלץ,\" I mean, \"אט אזוי.\" And all that with his hat brim with the brim down, no חשיבות, you know, this a person, a big בקי and this, would go with a hat, a על כל פנים a Hamburg or with a, איך ווייס וואס. So, אלץ אט אזוי. What ענין of wearing a גארטל the whole day? Must be some, and I once saw the Rebbe's גארטל all day. I was once standing by הקפות, right, always just my place, for many years, used to be right by the רבי. רבי is on the בימה, right by the בימה. I fight, I fight like, next to ר' בערל there, but so I once saw, I could see the רבי was on top, so the רבי put his hand in to take out his handkerchief. רבי was, יום טוב, שמחת תורה, so he was the גארטל, and I saw when he picked up his סירטוק, I saw another גארטל coming down from under there. Once, the רבי came at the מעריב, in the כ\"ף, so once he came into מעריב and he was דאווענען upstairs, I don't know how many of you remember, so he used to come in with his גארטל holding in his hand. He didn't put on the גארטל before, see, later downstairs he came in already full גארטל, but like this, he came in with the גארטל in his hand, so צייט מנחה מעריב he used to put on the גארטל in שול. So, once he came to מעריב and he didn't bring his גארטל. And he started מעריב. He started מעריב, was דאווענינג, and you could see, he was sitting by the table like this, you could see that with his hand, something עפעס געטאן אונטערן טיש, something under the table. And when he got up to שמונה עשרה, you saw a thin גארטל, he took out the גארטל from under his סירטוק that he wore, and he gedreht it and then he put it on, so by by שמונה עשרה he got up with that גארטל. I mean, some there's some ענין, איך ווייס, to wear a גארטל the whole day, this, but this is the the the מעלה that he said. This is בנוגע all the ענינים from before and we don't have to, you know, go the the the ענינים of later. We We all know that this the the, see, we can only talk about things that we see, that we saw. There's no question about it that whatever we saw is nothing compared with what it really was. They say they asked one, I don't know who it was, one of the תלמידי המגיד, they asked him once, \"Are there still צדיקים נסתרים in this world now?\" Now, it says in the גמרא always צדיקים נסתרים. Are there still hidden צדיקים now? So he answered, \"Yes, I'm one of them.\" So he said, \"רבי, you're a צדיק נסתר? You're a hidden צדיק? Everyone knows you're a צדיק, I mean, there's no question.\" So he answered him, \"אך און וויי וואלט געווען צו מיר, ווען איך בין נאר דאס וואס איר מיינט איך בין.\" אך און וויי would be to me if I really would be only what you think I am. In other words, what we see is one thing, but there is much more, things that we we have no השגה בכלל in what a רבי is. We know that the אלטער רבי wrote תניא. תניא. What's תניא? How What's the other name for תניא? ספר של בינונים. A ספר for בינונים. The אלטער רבי wrote another ספר, a ספר של צדיקים. What's the difference between a ספר של צדיקים and a ספר של בינונים? No one saw that ספר. He wrote a ספר של צדיקים. Even though in תניא he talks about צדיקים. If you learn תניא, talks about what a בינוני is, then he says what a צדיק is: צדיק גמור, צדיק שאינו גמור, all מדרגות. But the ווארט is the way it's in in תניא, the צדיק is בערך the בינוני. באמת this is a ספר of בינונים. In comparison to the בינוני, you have a דרגא of צדיק, and this מדרגה, that מדרגה. And the בינוני in תניא is I don't know how many בינונים I know in this world nowadays. I don't even think I know one בינוני, but whatever, maybe there are. A צדיק of תניא, this is, but this is all not the real צדיק. It's a צדיק בערך the בינוני. He wrote a ספר של צדיקים that's A צדיק the way a צדיק is בעצם. And how was he able to write it? Because he was! If you weren't, you wouldn't be able to write it. דער רבי just told a story once at a פארברענגען that the שפאלער זיידע once visited the אלטער רבי, the אלטער רבי showed him the manuscripts of the ספר של צדיקים, and he told him, \"The world is not ראוי for it, you should burn it. And I will go up בלהב השמימה, I'll go up in that flame to שמים.\" אלטער רבי didn't burn it, but then after a while there was a fire, and the ספר got burnt. And that day the שפאלער זיידע was מסתלק. And the רבי said then, \"די שייכות צווישן זיי ווייס איך ניט.\" I don't know the connection between the ספר של צדיקים and the שפאלער זיידע. But I'm trying to bring out here that there is an ענין of a צדיק which is not בדור דעה and not בגדר that we should have anything understanding what it means. We have no השגה what a בינוני, השגה. We know what we read, but to real actually, real in real life, to understand what a בינוני, and to know what a צדיק of תניא is, and a צדיק the way it's in ספר של צדיקים this is not even not בדור, not בגדר. So what we don't know, we don't know, but what we know, what we see, that no one could deny. Other things you could say you have אמונה, you believe, but there are certain things that we saw by the רבי that we could see that this is a person that is beyond דרך הטבע. Things that he did beyond דרך הטבע פשוט, not naturally. I mean to to to person, especially at that age, I'm talking very בעל הבית׳יש now, not חאפ חסידות, מדריגות, which ספירה, which מעשים, talking very simple, very בעל הבית׳יש, something that another human being could not do it. And this is one of those things that people, the outside, even those who were כביכול against, couldn't deny. How could a person go and stand by the אוהל for so many times, three times a week for hours and hours and hours in the heat and in the cold, stand for dollars, seven hours, give כוס של ברכה? You know, it's impossible. You know, you see in camp you have In New York they have the ירחי כלה every year, so they have the רבנים come, and by מעריב all the kids go through to give שלום עליכם, גוט שבת to the רבנים. So you have a few hundred kids. So I'm sitting there and, \"גוט שבת, גוט שבת, גוט שבת.\" After about 20 kids, my hand already hurts, and then 25 kids, and then 100 kids, and I'm thinking of the רבי. כוס של ברכה for six hours, seven hours, giving do do this. Try, I mean just physically, try to do it, stopping, pour in more, give more, and and not showing any They say once after כוס של ברכה the רבי came home and he had to put ice packs on his shoulder. It's not understood בדרך הטבע how is it possible. I mean try to do this for seven hours: this, one, this, turn around, this, and you know make with the hands it It's not a דרך הטבע. To stand for dollars six hours, and that's See, by the רבי it was a דבר הפשוט. They said once in יחידות עפעס there was a rabbi, a רב, a rabbi that was supposed to go into יחידות, went to יחידות. His appointment was 4:00 in the morning, 5:00 in the morning. What did he do? So, גוט איז געשלאפן, he slept good, he went, and he woke up 4:00, and 4:30 so he went, and 5:00 he came to the רבי. And he walks into the יחידות and he tried to give the רבי a compliment. Tells the רבי after sitting so many hours, and you look so refreshed and so so you know alive and הא, האט ער אים באפאלן! Did he get a חלק! \"You're a rabbi, aren't you? Isn't that how you're supposed to do? Isn't that you're supposed to do to help others, you're supposed to be מיט א גאנצע חיות, never to get tired, never...\" Cuz by the רבי it was a דבר הפשוט, but מע טוט אריינטראכטן how it's possible? And this is something that didn't happen Like תשרי time, א מאל before דאלארן, תשרי was sometimes יחידות could be three days in a row, starting 8:00 in the evening, going till 7:00 in the morning, 10:00 in the morning sometimes יחידות went. I mean it was What, you could say it's and שמחת תורה, but weekend weekend went out, and every day with I mean these are I'm just bringing out as a בעל הבית׳ישע things which we don't even think about, but to say this is definitely a person that his גוף is not תופס מקום. His body was not a מציאות! Because if your body is a מציאות, then this can't be! His body basically what was was רוחניות. It's like they they say the קאזשניצער מגיד told his son before his הסתלקות, a while before, he said, \"My son, this is no more body. I worked on myself that no more גוף.\" So he says, \"טאטע, פאר וואס אז איך טאפ, טאפ איך גוף? How come when I touch you, I feel גוף?\" So he says, \"ווייל דו טאפסט מיט גוף, because you're touching with גוף, so you see גוף.\" We look to the רבי, so with our eyes, so it looks גוף, but באמת if you see you think about it, the the the גוף ס'איז אויסגעארבעט that פשוט what it says in חסידות, מוח שליט על הלב, that the brain could control, and the רוחניות could control. I mean, אפילו a גראָבע, a small thing, a נארישקייט, which which, you know, בעלי בתים, people, especially older people would would speak about quietly: to sit by a פארברענגען for hours and hours, for seven hours, eight hours, nine hours, then go out then go כוס של ברכה and not have to go out for a second? We sit for two hours and we already have to run. How does that work? Only a person that's בעל הבית on his גוף, פשוט a בעל The גוף is in He's in control of his גוף. He is in control of his גוף. I mean, this is something that no one could deny. These are גשמיות'דיקע זאכן, and it's probably not something that we have to talk about, you know, you try to the the פשוט'ע זאכן that everyone knows. But I think אַ מאָל אַ מאָל if we stop for a second and we talk about these פשוט'ע זאכן is also also important. Then there are, פארשטייט זיך, you have to you can always go weiter and weiter and understand the ענינים a little bit with more פאַרשטאַנד, with more השכלה, with more things. But we could start from פשט. Then you go to רמז, דרוש, סוד. לחיים, לחיים. ויפה ירושתנו. ויפה ירושתנו. אַשרינו, אַשרינו, מה טוב חלקנו, אַשרינו, אַשרינו, מה טוב ומה נעים, ומה נעים גורלנו, ויפה ירושתנו. ומה נעים, נעים, נעים גורלנו, ויפה ירושתנו. אַשרינו, אַשרינו, אַשרינו, מה טוב חלקנו, אַשרינו, חלקנו, אַשרינו. לחיים, לחיים. One of the things that the רבי mentioned in the video that we saw before is בנוגע that how do we take out the ענין of what the רבי is from his תורה? That's why the רבי started, and since the רבי'ס תורה started with באתי לגני, ממילא you start with באתי לגני. Which, by the way, it's not what I was going to say, but in the this itself ליגט אַ סך. It's interesting, maybe you heard this, שטייט שוין מ'זאָל זאָגן, say a וואָרט. The first מאמר that the רבי said, which was the official קבלת הנשיאות started with the word באתי. The word באתי is a ראשי תיבות of חומש, תהלים, תניא, רמב״ם. ב׳ is the first אות of בראשית, א׳ is the first אות of תהלים, אשרי... אשרי האיש אשר לא הלך, and ת׳ is תניא בסוף פרק ג׳ דנידה, and the י׳ is יסוד היסודות ועמוד החכמות. So this is, this is the רבי'ס תורה, the ערשטע ווארט אז ער שוין איבערגעגעבן וואס עס דארף זיין, but this is just רמזים, and you know, but I'm saying, but the רבי said that in the תורה, that's where we can get it, which בנוגע us, that means that comes to יו״ד שבט, when we want to strengthen our התקשרות, it, one of the things is, maybe one of the major things is, to bring about a חיזוק in learning the רבי'ס תורה. And as the רבי said, we saw before, that just like the אויבערשטער, it says, he put himself into his תורה, צדיקים דומים לבוראם, so the רבי put himself into the תורה. So to learn the רבי'ס מאמרים, to learn the שיחות, and that's where we have the רבי. The רבי put himself into it. פשוט בגשמיות the time that the רבי put in to be מגיה the שיחות and the מאמרים, you can't believe. And the רבי every second by the רבי was אויסגערעכנט, every second was special. You didn't have to be again a big מאמין, a big, you know, חסיד to believe באמונה פשוטה that the רבי'ס every second is אויסגערעכנט. By other צדיקים you couldn't see, but the רבי, you saw פשוט בגשמיות how every second the רבי used up. There was not a second that he didn't, that he didn't use up. Used to come the how many things he did. But, but once somebody wrote an article in the newspaper about ליובאוויטש, about the רבי, and he gave in this article to be מגיה, the רבי. In that article he wrote that by the רבי, it's טייער יעדע מינוט און יעדע סעקונדע. Every minute and every second is precious. And when the רבי was מגיה that article, he crossed out the words יעדע סעקונדע. Which means he was מודה במקצת. He admitted every מינוט. They say when the רבי דאווענט for the עמוד תש״ד, after his father, דאווענט with the בחורים'ס מנין, and you know how בחורים are. They, it's a קראץ אהער, a קראץ אהין, you come a few minutes late, and the רבי had to wait. So once the רבי told רב שמואל, the פריערדיקער רבי told רב שמואל that they should see that the בחורים should come on time. And he said, אזוי זאגט מען, again, I didn't hear it, I didn't know it, but the פריערדיקער רבי said, by him is a מינוט a יאר. Can't waste his time, by him a minute is a year. So the רבי'ס seconds, I remember I was once, you see, the רבי'ס windows, the רבי בכלל didn't like when it was hot. So I remember אפילו in the middle of the winter he used to sometimes open the window. So once he opened the window of his room, and the, the shade was hanging, and there was a little bit of wind, so sometimes when the wind blew, you could look in and you could see. So את חטאי אני מזכיר, so I was standing outside and watching the window. So you could see the רבי sitting there with a pencil, pen, ממש, I don't know what he was doing, writing or learning. פארטראכט, you could see he's involved in something. Now usually when a person is involved in something and then you decide to finish, what, what do you do? You put it away and you close it, and you get up, you know, you go on and you put on your coat. It takes, you know, it's I was watching, so he פארטראכט and in a second, like just out of nothing, he just came up, locked the window, in a second he was outside, with his coat on, going to the car to go home. It was the end of the day, it was close around 12:00 at night. You could see that a second can't be wasted. And how much time the רבי spent on being מגיה the שיחות, I could tell you from experience, was one week עד כדי כך that it was one week he spent 10 hours on being מגיה the שיחה, a שיחה, a ליקוט for the week. Sometimes up to 10 hours. Can you imagine what the רבי'ס 10 hours is? And sometimes it wasn't 10 hours, so it was just 5 hours, so 3 hours. The רבי put in 10 minutes, it's, it's a lot. So he טאקע בגשמיות put himself into, into the שיחות. So it's something that when we learn it, that's the, the קשר that we have to the רבי. And that's why the רבי didn't like if there was any time there was extra work made for him when he wrote the שיחות, the רבי was upset. דאס הייסט, the רבי fixed many things when you when you gave him the שיחה, he fixed a lot, but there were some times when he fixed something, he gave you such a חלק. Anything that he expected that you should have known better and not waste his time to have to fix it, he would write מבהיל. מבהיל means what do you say is מבהיל meaning? Shocking. And sometimes write מבהיל in big words, and sometimes with three exclamation points, sometimes with three lines under it: \"Think again before you write this!\" And he wouldn't, you know, hold back any criticism, I could say, without רחמנות, without רחמנות. Certain times he would answer Just Just as an example, for one example, remember, see, the regular מראה מקומות of פסוקים or things like that, the רבי expected that that he didn't have to write it, so the people who gave him the שיחה would would write it. So, I remember giving him the שיחה, and the רבי said in the שיחה that the word כנעני Normally, כנעני means כנעני, the כנעני, it means a סוחר. It says it also means a merchant. Where does it say that? So, there's a פסוק, it says, כנעני בידו מאזני מרמה. It's a רש״י in חומש. On the פסוק בת איש כנעני, it says by יהודה when he married בת איש כנעני, שוע בת, so it says כנעני, רש״י says תגרא. So, I remember, I happened to write that שיחה, and I wrote the מראה מקום of the פסוק. The רבי was מגיה the שיחה, he added the רש״י. Then he wrote in big words: \"וכי אף אחד מכם אינו לומד חת״ת?\" Not one of you learn חת״ת, as you didn't remember that רש״י? You make and give me time give me I have to add that רש״י? And I have to tell you, this is from the easier things! Sometimes there were, but it's all because of that, because and a lot of mistakes probably were worse than this, but if he didn't expect to know, you you wrote what you what you know, you can't write what you don't know, but what he expected you to know and you wasted his time, why should it be that? So what I'm bringing out, the רבי put himself into it. לכתחילה when they started all the way in the beginning, תשי״ח, the first כרך, before the first כרך ליקוטי שיחות, the רבי בפירוש didn't want to be מגיה. Rabbi חדקוב explained to the בחורים who spoke to him and asked that the רבי should be מגיה, he said that, \"How could you take away the רבי's time? There are people are writing letters to the רבי about operations, פיקוח נפש, and by doing this, it'll push it away.\" So, בשום אופן, he was very angry. Why? And the בחורים pushed, and they got it through. Sometimes it says חוצפא כלפי שמיא מהני. Sometimes you go with חוצפה, so they went a little bit with חוצפה and כלפי שמיא מהני, it it it worked. But what was his טענה, why didn't he want to be מגיה? Not that the רבי didn't want to be מגיה the שיחות, he just didn't want, he says, because this takes away time from others, and nevertheless, the רבי went and did it, because דארטן ליגט there's דארטן ליגט so much in in it. If a person learns ליקוטי שיחות, you become Person would know ליקוטי שיחות, you become a גאון in נגלה, a משכיל in חסידות, a a בעל מדקדק, you become a בעל השקפה, it gives you insight into all the ענינים that there are, the רבי's explanations in ענינים of וועלט, חסידות, it's Before ג׳ תמוז, now, they had in ארץ ישראל, they gave out a special edition of ליקוטי שיחות for בני תורה they call, so they so they made a whole thing in בניני האומה in ירושלים. So, they invited me to come and speak, and ברוך השם, השגחה פרטית, on the way there, at the plane, I met a גערער יונגערמאן, and we're talking to him, so he tells me, \"You know, before כ״ז אדר, for two years, I used to come every day to 770,\" he's a גערער, he's a full-fledged גערער, not Lubavitcher, \"come every day to 770 to מנחה or מעריב to look at the רבי.\" So I asked him, \"Why? What What did What What made you come?\" He says, \"I never wrote to the רבי,\" he said. \"I had no communication, but I want to look at the רבי's face.\" I said, \"What made you do it?\" And for me, what he answered me was material to speak from when I had to speak. So he tells me, like, \"I'll tell you what happened. I got married, and a few years after the חתונה, and certain questions entered my mind, קושיות, and I understood it means ספיקות in אמונה, things like that, עד כדי כך, I mean He was still פרום and did everything, but עד כדי כך he was thinking of maybe dropping it. עד כדי כך. And it happens by people. I once I was sitting in שול he says between מנחה מעריב, סתם I was sitting there, and there is ספרים on the table, so I just picked up a ספר and happened to be a לקוטי שיחות from the ליובאוויטשער רבי. So I opened it, and I started reading it, and I saw that one of the things of questions that I had, which he had asked twenty people and wasn't satisfied, the רבי is dealing with it, and the רבי is answering it so clearly, there's nobody in the world that explains ענינים like this so clear. He says, \"ס'איז מיר געווארן,\" these are the words he used to me, \"ס'איז מיר געווארן ליכטיק אין די אויגן.\" Become light in my eyes. So what I did was I started learn לקוטי שיחות. So every day I would learn a שיחה לקוטי שיחות, and it brought me, ממש he says, it changed my life. It changed my life, no more ספיקות, no more nothing. And you can imagine what would have happened had he continued the way he was. Not only his אידישקייט, the שלום בית and the family, ס'וואלט געווען א חורבן. And because he looked into לקוטי שיחות and he saw, that's what he told me. So from then on, he says, פשוט the רבי's face. He says sometimes I used to come twice a day, he told me. Till till כ״ז אדר and the רבי stopped so... And he's not a ליובאוויטשער, and he told me, I never wrote to the רבי, I had no שייכות. Just from learning לקוטי שיחות. It's... So this is the בעלבתישע part of it, what I said before, בנוגע the רוחניות'דיקע ענין that the רבי put himself into it, the רבי put his time into it, put his כוחות into it, put his effort into it, put himself, אנא נפשי כתבית, this is the רבי. If you want to take the רבי now, let's even call it in a physical way, is is taking the ספר and in a physical way you're learning, you have the רבי. That's רוחניות of it. The רוחניות you take it, you have the רבי in a physical object. But I'm talking בעלבתיש, you learn it, you get clarity. There's nobody in the world that has such clarity. I heard from one of the ראשי ישיבה, he said there were a lot of גדולי ישראל that knew how to speak well, clear, they would explain things well, but they didn't write so clear. There were some גדולים that knew how to write, but they couldn't speak so clear. Take the ראגאטשאווער. The ראגאטשאווער, גאון עולם, there's no... His writing is very not clear! Besides that this his his concepts are very, you know, abstract, but even that, he פשוט, בגשמיות, he didn't write well. ענין כה, ענין כה, this is... But they say when he spoke, when he gave a שיעור, he would speak slow, and he would explain himself and explain everything, speak very clear. הגהה, I heard from somebody, he said he heard a שיעור from him and he said, this is true for the first three quarters of an hour, and then at the end, he's a גאון, he used to lose himself. But he said, but בכלל that's, very seldom you have a person who has a clarity in speaking and a clarity in writing that things are clear and he brings that idea is clear. And he says the רבי is... This a מתנגדישע ראש ישיבה said to me. The רבי has this, and you think so, it's not only the way the this the format is clear and he explains things clear, but he explains ענינים which are בעצם hard to understand, and it comes אידישקייט, and it's brings and it comes out very clear. If you learn it properly, שטייט זיך, if you're going to just walk through it and just this this this, you're not going to get. But if you learn it properly, you get the clarity of of ענינים that סיי in both, and it's in both extremes: סיי you get the clarity in השגה, in understanding, and the clarity in אמונה. There's no other ספר that brings out the אמונה in תורה, the אמונה in the אייבערשטער like the רבי. אמונה in every single אות of the תורה. Where do you have somebody who every... When the רבי started talking on the רש״י'ס and was מדייק in a ו׳ in a דיבור המתחיל, so other גדולי ישראל, whoever, said, why did רש״י write this דיבור המתחיל? Sha, does he have to מדייק in the אות and this דיבור המתחיל, this word, that word? And I heard it טאקע in name of big people, couldn't understand, so רש״י wrote this. But there is no such thing. Is it תורה? Every word is like you just heard before, every word, but you see that only in the רבי's שיחות. So when you come out learning the רבי's שיחות, hearing the רבי's תורה, you come out with a different understanding in אמונה and a different understanding in so many subjects. And the truth is you go around, there's nobody like a ליובאוויטשער who's able to explain to a person who has שאלות and wants to understand, there's nobody like a ליובאוויטשער could explain it. Why? Because ליובאוויטשער are the smartest people in the world? It's true, but that's not the point, that's not the reason. That's not the reason. Because they have the רבי, and we have the רבי's שיחות, and from there you get clarity and you come, all the questions you know from מבצעים, from places where people ask, it's all there, and the רבי said clearly many times, we're not afraid to ask questions. Other people: don't ask questions, מ'טאר נישט פרעגן, you know? פארקערט, ask! You have to have the יסוד of אמונה, נעשה before נשמע, but to understand, and that's all from the רבי's שיחות. And people who were honest, רבנים, תלמידי חכמים, האבן א סוף געכאפט. משל, פונקט a few days ago, We went to, with the בחורים, went to visit, in Miami, went to visit ר' משה Wolfson. ר' משה Wolfson happened to be in Miami for a few weeks, and he's a very חשובער ייד. Boro Park, he's a בחינה almost like a רבי. He has a big following, and he's טאקע באמת a איידעלער ייד. באמת a טאקע a איידעלער, a געהויבענער ייד, a געהויבענער ייד. דאוונט, and has a שול עפעס, hundreds of people דאווען there, but you hear a pin drop. If you don't If you talk, you can't be a member in the שול בכלל. And it's very דאווענען, but every week day the week days they have a מנין in the morning, so an hour and three quarters. And he told somebody, because the אלטער רבי says in תניא that you should דאווען for an hour and a half or something, so he says you have to דאווען He's So, so the went to speak to him. And he's a משגיח, he's the משגיח רוחני of תורה ודעת. So, how he was talking about the רבי, can't imagine. הלוואי the חסידים would talk about the רבי like he spoke about the רבי. The גדלות of the רבי, the He said So, so, one of the things we asked him what He went to the רבי quite a few times, many many times. But, he said there were 18 he 18 videos he has of dollars where he was by the רבי. And I think 17 out of the 18 times, the רבי said to him, \"יפוצו מעינותיך חוצה.\" But he said what got him really to come, said one thing he said, and that's not from a שיחה, but that's he said he went he used to go to the רבי many times. He went to ארץ ישראל once, and it was a time when one of the members of his family was very sick. He was very צובראכן by it. It bothered him, can imagine? I think it was a daughter, because he told me the story last year, this time, I think he said a daughter, this time he said a member of the family. So, when he was there, he used to bother, he used to think about it a lot. He says his apartment, wherever he stayed, was right next to there's a חורבה from the רוזשינער, עפעס the רוזשינער had bought a שול in ארץ ישראל, ירושלים, and then it got חרוב, says it's still חרוב עד היום הזה. It's not the famous חורבה, that's of the חסידים, this is עפעס a חורבה of the רוזשינער. Empty. So, קריאת שמע על המטה he used to go there. Used to next to this house, to go stand up by himself. Why? He said, because he knew by קריאת שמע על המטה that's when he would get נסער, and the צרה that his child had would come up then, and he would cry a lot. He didn't want anyone to see, he didn't want his wife to see that he's crying. So, he would come there for days, every day he would say קריאת שמע על המטה there. And he says, and he would cry טאקע. What words would he cry? When he came to the words, \"לב נשבר ונדכה אלקים לא תבזה,\" which we say in קריאת שמע, which means a a broken heart השם will not embarrass, not turn away, that's where he used to cry. And he says, \"I used to repeat the פסוק sometimes 10 times, 20 times, 30 times, again and again and cry.\" Then, and but no one knew this, he says, not his wife, no one knew this, all him alone and the אייבערשטער. He came back to New York, he went to dollars, and he passed by the רבי, and he asked for a ברכה for this family member. So, the רבי said to him, \"אז מע זאגט לב נשבר ונדכה מיט אזא כוונה, דארף דער, וועט דער אייבערשטער זיכער העלפן.\" He says he almost fainted. הא? אה. He said a person who says with great כוונה this פסוק, \"לב נשבר ונדכה אלקים לא תבזה,\" which was the פסוק he repeated many times, says sometimes 30 times a night, with כוונה, because it means a heart broken heart, the אייבערשטער should help, so the רבי said to him, a person, not a person, if you say \"לב נשבר ונדכה\" with such great כוונה, certainly השם will help. So, he wondered, I mean, no one knew this! That got him, says he was שייכות to the רבי the whole time, but this did it, and this got him, and he became ממש ממש I could call him a חסיד of the רבי. So, he still didn't become a ליובאוויטשער, doesn't consider himself a ליובאוויטשער. Actually, כ\"ד טבת we in our שול, we had a big פארברענגען, he was the guest speaker, and he spoke, and he spoke also about the רבי, and he started saying about the רבי, and he said, \"Me, as an outsider, can tell you about the רבי.\" So, I was surprised even that he used the word \"an outsider\", because the way he speaks, he doesn't sound like an outsider too much. But but he came he went out of the כלים. Then he said told more stories of of of the רבי that happened to him. But I'm saying, but this So, this happens גראדע not to be something has to do with a שיחה, but how many people is from the רבי'ס תורה that became מקורב? From the רבי'ס תורה, there was one person, a known גאון, that he once asked the רבי a question, and the רבי answered him a few lines with מראה מקומות, with a few references, and when he got the letter, he said, \"He lit up my eyes in the whole ש-\" סדר קדשים, the whole סדר קדשים, the whole חלק, a part of קדשים in in ש״ס, which is from the hardest parts of ש״ס, the רבי with those few lines enlightened him that he has a different outlook on it. But it all comes from the רבי's תורה. And the truth is, there was nobody in the world with such deep understanding and such, what's like שכל הישר, and and this is basically our רבי. Well, באמת it's not true what I said. He's not our רבי only, he's the רבי of the whole world. But still, we, I think, can pride ourselves we're closer. But he's the רבי of the whole world. There was once there was a man used to be He wrote a ספר, I mean everyone in the schools they in the girls' schools especially they learn that ספר, דעת סופרים on תנ״ך. So, one person, a הרב רבינוביץ was his name, used to He wrote that ספר. So, I knew him, he used to many years he used to live in Cleveland, I used to live in Cleveland, he used to he was the head of the girls' school, the יבנה, it's called. So, he once went to יחידות. He came out of יחידות. Now, the סדר used to be that בחורים used to surround the people who went out of יחידות to ask them. So, someone asked, \"נו, what do you say?\" So, he said, \"You ליובאוויטשער are גנבים.\" \"גנבים? What was that? What did we steal?\" He said, \"You stole the רבי from the world. 'Cause he's not the ליובאוויטשער רבי, he's a וועלטס רבי. But you guys keep him for yourself.\" People like that, which they probably, from a מופת they would get נתפעל, but from other things not, but from the רבי's תורה. And we should also be part of it. Should learn, make a קביעות, I'm sure everyone does. I'm just repeating again a סדר is, but everyone I'm sure does. קביעות in learning the רבי's תורה, learning for התקשרות, but also learning for לשם learning. To לשם to get an idea, to get an understanding in ענינים of תורה, the way you're supposed to, the right way. סיי in השקפה, סיי in חסידות, a ביאור in חסידות that and in נגלה. We should realize how lucky we are. אשרינו מה טוב חלקנו. לחיים, לחיים. My father said to send you his best regards. מרדכי בניהו? מרדכי נורי. Oh, really? Where is he? Right now he's in Mexico. When you speak to him, give him my regards. My best, my best. I told him I'm coming tonight, so he said to say... Very good. Thank you. Thank you very much. לחיים, לחיים. לחיים, לחיים. The truth is that after ג' תמוז, it's much harder. It was much easier to have your שייכות to the רבי and draw all the כוחות and the השפעות in a revealed way, in a גילוי'דיקע way, when בגשמיות, you were able to see the רבי, you were able to hear the רבי. But when you're not able to בגשמיות, as much as we know in our שכל that the השפעות are there the same way, and the רבי is לא יעזוב צאן מרעיתו, will not let us, you know, just like that drop us, and he's still taking care of us, but it's something that we don't see. We don't see it with our physical eyes, בעיני בשר. So it's much harder. But the fact that it's harder doesn't mean it's not there. It's just harder, so we got to work harder. One of the ways to פועל by yourself, so the רבי said תש\"י, in those years, is that from time to time, a person should stop and remind himself, think and remind himself of a certain time that he was by a פארברענגען, a certain time when he went into יחידות, and put himself into that מצב. And if you put yourself into that מצב, then you actually, you could relive it, and actually then you're by פארברענגען, and you are actually by פארברענגען, you're actually going into יחידות. But you have to think about it. And the רבי referred to, I think even more than once, to the פריערדיקער רבי'ס שיחה, where he tells a story with this person, it's a שיחה or a רשימה from the פריערדיקער רבי, where he tells the story story of this old man who was talking to kids, and he used to tell them his life story, and he was telling them how he was a soldier in the king, in the Czar's army. And he used to always tell them, כ'ווייס, I think by שלש סעודות, always used to talk to them, and they used to hear the מסירות נפש of the יידן. And one of the times he was telling them, amongst the stories he was telling them that he was once summoned to the Czar. So he was describing, imagine how you feel, a soldier, a simple private is summoned to the Czar for whatever reason. And he starts telling him how he was afraid and how nervous he was, and he describing how finally he how he got dressed, and this, and all the details, and then he's walking towards the chambers, and finally he's getting close to the chamber of the Czar. As he's telling them this story, he fainted. Because when he was telling them this story, he פשוט relived it. He was בשעת מעשה feeling that he's going to the Czar, and ממילא, imagine בשעת מעשה, he was so nervous that he פשוט fainted by telling the story. So, same thing here, we could relive in our minds certain פארברענגענס, and לאו דווקא even certain פארברענגען, the עצם פארברענגען, just sit down and start thinking the ציור of the פארברענגען, and how you used to stand by the פארברענגען, and the הרגש that you had by the פארברענגען, and if you think about it long enough, you'll actually relive it and feel that you are by פארברענגען. And especially when it comes to יחידות. Those that were זוכה to go into יחידות privately, הגם no one is minimizing חס ושלום the יחידות כללי, the רבי said it's even stronger, and the dollars which was like a יחידות, but מצידנו, from our side, not from the רבי's side, from our side, we felt much more when you went into יחידות than than going by dollars. You're all alone. When you went into יחידות, you really felt אנו ומלכא בלחודוהי, it's me and the me and the רבי, and that's that's it. And בגשמיות like that, and and then הגם we know for sure that when you went by dollars, and the second you went by, that 30 seconds that you were there, there was nobody else by the רבי except you. And everyone says that they felt it, that at that second, that was the רבי'ס כח, had a million people on his mind, and that second it was only you. But nevertheless, there were the גבאים, there were other people, 20 people, 50, line line. You don't feel you didn't feel the same. But when you went into יחידות, it was the feeling was something you cannot describe. And when you think about it, and you relive that moment, and this happens when you go into the רבי'ס room to דאווען, I don't know, see, everyone has their הרגשים. Everyone is entitled to his There's some people will get very נרגש going to the אוהל, the most. Some people go when they go downstairs into 770, where the רבי דאווענד every שבת and every day later. And some people get נרגש in the רבי'ס room. I know for me, when I come, maybe because I don't I'm not there so often, so ממילא it's coming to the רבי'ס room, it brings back the memories of יחידות. Imagine and you start thinking right away, imagine going to יחידות. Once, one of my children got married, so שלום בער גאנזבורג let me in to go in to the רבי'ס room by myself, my wife. So, it seemed even better, because there are no It reminds you ממש of יחידות, and you start thinking the feeling you get, the reminder is of the You start reliving that you start פשוט trembling like you trembled בשעה that you went in to the רבי. And you start reminding yourself, it brings you back. And it's very important, פשוט for our sanity, we could say, it's important that we should, from time to time, bring back ourselves to the מצב the way we were by the רבי as much as possible in these days, till משיח comes. And to think about, you know, all the times, not only the עצם going into יחידות, the הכנות of going to יחידות. You start thinking about it, that by a בחור in ישיבה, you went into יחידות, it wasn't just going to יחידות. You knew you knew beforehand, כ'ווייס, a whole weeks before that you're going in this day. The minimum a בחור would make הכנות, the minimum is 7 days, 7 days before, like it says in the רשימות of the פריערדיקער רבי, the בחור דאווענד better, learned better, his מחשבות were better מחשבות, cuz you knew באמונה שלימה that, you know, when you go in to the רבי, the רבי looks at you, and he sees more than what the eye meets. Used to make a joke, the רבי has x-ray vision, you could see through, and at least the outer layers should be not should not be dirty. מחשבה, דיבור, מעשה are לבושים. And the רבי sees these לבושים. Imagine a person would go in to the רבי with dirty clothes. Went in to the רבי you put on your best clothes possible. It's not כבוד to go in, it's a חוצפה חוצפה. They even say a story, I heard this once, that by the רבי מהר״ש there was one חסיד וואס ער איז געווען אויסגעטון פון וועלט, he was completely, his וועלט was not there בשום מקום. So he was all dirty, all everything, and he went in יחידות like that. וואס נפקא מינה? So that's what I heard, again I don't know the מקור, right? I heard it from my father, my זיידע. So he walked in, and the רבי מהר״ש, 'cause the רבי מהר״ש especially was known, you know, he was מלכות'דיק. So the רבי מהר״ש saw him, running from his nose, you know like... So the רבי said, גייט ארויס, put yourself together, and come back. How could you walk in to the רבי with the לבושים? Same thing ברוחניות, that's even more important than the גשמיות. So if a day before, or two days before, you were not the way you're supposed to, that's the outer לבוש. Going into the רבי with the outer לבוש being that way? Can you do that? So every בחור, the least חסידישע בחור, the least, used to, the days before used to לייגן קריאת שמע על המיטה with more כוונה, and דאווענען with more כוונה, and learn חסידות. The day of going into יחידות, ער האט נישט געגעסן, it was he fasted, and it was a גאנצע process that when you went in, you were so ready for it that the השפעה was השפעה that lasted for weeks, months. And the feeling you got, I have to tell you this, this I'm just telling I'm not you know, saying from my experience, but it's not me, it's everybody at that time. When you walked out of יחידות, I remember walking out of יחידות for the next weeks, when I would stand upstairs, the רבי דאווענט מנחה מעריב, we're talking about the כ״ג, כ״ד, כ״ה... and the רבי דאווענט, came to מנחה מעריב, and you would stand in, you would stand in the crowd. So I remember looking at the רבי, you know what the feeling was? ס'איז מיין רבי. Because you got the התקשרות פרטית that you were there, it's my רבי. איי, somebody else's רבי also, good, that's his business. And this all came because you prepared yourself to it. And one thing we know is the הכנות to a מצוה. It says in חסידות, הכנה to a מצוה sometimes is more important than the מצוה. I don't mean more important למעשה, למעשה if you didn't do the מצוה, you could have plenty הכנות, it's nothing. And if you did a מצוה without הכנות, it's good, but we're talking about the השפעה it has on a person, the הכנה makes the השפעה. If you don't have הכנה, you know, no, it's it's it's קיין הין צו קיין הויט, it's it's finished. I always give this משל, it's not a משל, it's a fact. I remember I was once, had to take לעקאך. So the רבי, later years, started giving לעקאך throughout the whole חול המועד. But he gave עשרת ימי תשובה and ערב יום כיפור to the locals, and then people who came later, throughout סוכות he gave. So I remember I once came one of the days of סוכות, and I was going to go stand in line for לעקאך. And I happened to be in my brother's house. My brother is a son-in-law of רב ניסן מינדל, one of the רבי's secretaries. So I was sitting and talking to him, and then I tell him, 'No, it's time to I have to go get לעקאך, and I want to stand in line, there's a long line.' So he says to me, 'I also have to get לעקאך. And I'm also going to go, and I'm not going to have to stand in line. So you come with me.' I said, 'Fine.' I was happy, yeah, I really enjoyed standing talking to him. Talking, talking, finally it came, 'Okay, 's time, let's go.' We come to 770, go inside, so the line was all down Eastern Parkway. Went straight to the front door, knocked on the door, the בחור, whoever was in charge there says, 'ווער? Who is that?' Said, 'Rabbi Mindel.' Oh, so they opened the door, and I was going with him, hand-in-hand. So he walked in, in front, and the רבי, for that year, I don't know why, it was raining outside, gave לעקאך, usually in סוכות he used to give לעקאך by the סוכה, but he gave לעקאך then where the place where he gave dollars. I don't know why, I think it was raining outside, something. So walked straight in, and as we walked in, ממש, in a second we walked over to the רבי. Walked to the רבי, and the רבי gave him a piece of לעקאך, and gave me a piece of לעקאך, and we walked away. And then I turned around to myself and I said, 'What just happened? What happened now? I got לעקאך.' איי, the same לעקאך, but if you stand in line for an hour, and you wait, and you anticipate, and you prepare, and then you get closer, and then I see the רבי already, 10 more people, 20. Finally, when you get there, now it came to, you know, the climax, to the עיקר. מה שאין כן, without הכנות, ווי שמע, אריין ארויס, ס'איז א הין א האק, you don't get much. So by יחידות is the same. Actually, it's not only a ליובאוויטשע feeling, but we went to Rabbi Wolfson, he told us that he once came to לעקאך, he used to come to the רבי, so always used to push him in front, by לעקאך or by dollars. Once he said he came to לעקאך ערב יום כיפור, and he decided no, he doesn't want to go upfront. And he said the same סברא, he said, 'I want to stand with חסידים, want to get pushed, I want to stand, I want to wait till I get the לעקאך.' But the גבאי saw, no, so he waited, he didn't, and he waited, and he waited, and got in line and to finally he came to the רבי, he came to the רבי... The רבי looked at him. He said, \"איר האט געדארפט שטיין עם כל הנערים? איר שרייבט דאך אזעלכע זיסע תורה, אין נגלה, און אין מוסר, און אין תורה, און אין נגלה.\" So he says the רבי realized that this time he stood in line, but the רבי like complained, \"איר האט געדארפט שטיין עם כל הנערים?\" But he himself told me, he said, \"I wanted to stand. Why should I go ahead of everybody? I want to stand with everybody, I don't want to go to...\" It's a הרגש, you have to have הכנות. And the same thing, remember, by יחידות, this was one of the things. You go to יחידות, the הכנות. So if you sit down and sometimes, we do it sometimes, sit down with התבונן, טראכטן, and, you know, you remind yourself and you go through, it brings back, and you actually, to a certain degree, are able to feel, to feel it, and then it brings back the התקשרות in a more direct way, because you have the רבי in front of you. אוודאי it's not the same, no one's ever going to be the same, we're never satisfied with the מצב the way it is, but we have to do it from time to time, remind ourselves פארברענגענס. And everyone has his פארברענגענס which made an impact on him. Everyone has, you know, you talk to people, talk to different חסידים, this פארברענגען he remembers, עס האט אים געמאכט, אריינגעקראכן אין הארץ, and this פארברענגען, that פארברענגען, and you remind yourself, and this, it's one of the things that brings back the התקשרות. It's not a practical thing. Practically, התקשרות means פשוט to do what the רבי will, to learn what the what the רבי wants, and דאווענען, but I'm saying, but in הרגשים, this is one of the things to do. So, with all the things together, we'll get someplace under the circumstances. לחיים, לחיים. לחיים. One of the פֿאַרברענגענס that I could say that sticks in my mind, and everyone has their פֿאַרברענגענס, and everyone has their years, their בחורים in 770, in the נו\"נס by the רבי, and then the מ\"מס, and the למ\"דס. I could just say, you know, everyone could speak from his own experience. But since, you know, I have the microphone, so I'm speaking, so I'm going to speak of my experience. That doesn't mean that this is the the one פֿאַרברענגען out of all. I mean, this is וואָס ליגט מיר אין קאָפּ. Actually, it's a pretty long time ago, but it אַרײַנגעקראָכן מיר אין קאָפּ so much that many times when I speak a פֿאַרברענג, I always mention this פֿאַרברענגען because it was made such an impact, not so much the תוכן of what the רבי said, the שיחות, that was different פֿאַרברענגענס that you have special עפּעס שיחות that the רבי, but the whole אַרום of the פֿאַרברענגען, and that a lot of times we are, see, we're by us the אַרום, the the surrounding sometimes has a bigger impact than you have the real thing. But the surroundings and the אַרום of the רבי's פֿאַרברענגען is also That's the פֿאַרברענגען of שמחת תורה 50 years ago. שמחת תורה תשכ\"ב. I don't know how many people here remember that פֿאַרברענגען. I'm looking around, not so sure. Anybody? תשכ\"ב, no. What? It's not a young crowd, he's older. A lot of white beards I see here. So, a lot of times I mention this פֿאַרברענגען because it just happens to, you know, it was it was, טאַקע באמת it was one of the פֿאַרברענגענס that's the known פֿאַרברענגענס by the רבי. Shh. People who were, see, פורים תשי\"א, I wasn't there. I heard a tape, but I wasn't there. And this, they said, was similar, and at a certain degree it was even more than פורים תשי\"א. פורים תשי\"א the רבי took a lot of משקה, and you could hear on the tape the way the רבי spoke, and a lot of גילויים. And this was something similar. It started like this: it was the regular פֿאַרברענגען. פֿאַרברענגען started שמחת תורה, it was the big פֿאַרברענגען שמחת תורה which started שמחת תורה, the פֿאַרברענגען would start before the שקיעה. שקיעה, New York, שמחת תורה time, was time 6:00, 5:00 something. It started 6:00, the פֿאַרברענגען. It usually be 10 minutes before the שקיעה, the פֿאַרברענגען. would start. And that, that was the year that ר' בערקע חן came from ארץ ישראל. בערקע חן was in Russia. Those who remember בערקע חן, big beard, was real חסידישע איד, and he was looked by the KGB, he was looked for the NKVD, he used to hid some place for many years. Finally, there was some reason they got him out. סוכות תשכ״א, he came to ארץ ישראל. The year later, for תשרי תשכ״ב, he came to America, he came to the רבי. No, I said wrong, he came to the רבי to America. It's not פשוט. I'm making a דיוק. They tell a story with the ראגאטשאווער, that the ראגאטשאווער, some of the בחורים who came once to visit the ראגאטשאווער when they came to the רבי in Leningrad, and when they went in to the ראגאטשאווער, he asked them, \"What are you doing here?\" So they said, \"We came to the רבי in Leningrad.\" So he stopped them and he said, \"Tell me, did you come to the רבי in Leningrad or to Leningrad to the רבי?\" So they said, \"What's the difference?\" So he said, \"There's seventeen differences in הלכה. I'll tell you one of them, and the other ones break your head.\" What was the one difference in הלכה? We know that העוסק במצוה פטור מן המצוה. If you're involved in a מצוה, you're פטור from other מצות. There's a שיטה from the אור זרוע that not only while you're doing the מצוה, the whole time you're involved, even not the moment you're doing. So if you came to the רבי, it's a מצוה, so the whole time you're by the רבי, you're פטור from all the מצות. If you came to the רבי, and the רבי happens to be in Leningrad, then you're פטור מן המצוות according to him. If you came to Leningrad, and the רבי happens to be Leningrad, then you're not פטור from all the מצות. So נפקא מינה in הלכה, ס'איז דא נאך זעכצן, דאס ברעכט זיך אליין אין קאפ. So here I'm saying, so he came to the רבי, he didn't come to New York, he came to the רבי, to America, to the רבי in America. When he came, he came with his Russian hat. Came with his Russian hat. Came with his Russian hat. Came שמחת תורה, איז ער שוין געווען אמריקאניזירט. When he left where? ארץ ישראל. No, maybe he didn't put it on. When he came to the רבי לכתחילה, he came with his Russian hat. So when he he left, maybe he bought the hat there? But he didn't put it he didn't put it on. He came with this קאסקעט, and then by שמחת תורה, already he had his hat on. He brought to the רבי a bottle of משקה from Russia that he had I guess from the year before. In those days, anybody that had a certain reason would be able to go up to the פארברענגען, to the רבי, by the פארברענגען, and give him the bottle of משקה. And the סדר would be the רבי would open the bottle, pour a little bit in his כוס, pour into this guy, whoever gave him, and give it back to distribute to everybody. He came over to the רבי with a bottle of משקה, זעקס און ניינציקער. You know what זעקס און ניינציקער is? זעקס און ניינציקער is 96% alcohol. And he came up to the רבי, and the רבי took it the same way, poured into his כוס, and filled up the כוס. And the רבי gave it to him to distribute. As he's distributing the bottle, the רבי said לחיים and drank up the כוס. And then he called him back. He asked him to fill it up again. So he filled up the כוס again, and the רבי gave it back to him, and the רבי drank up the כוס. And if I remember correctly, it's a while ago, it's only 50 years ago, but I think it was a third time. I'm pretty sure, but I can't be 100% sure, 99% sure, that he called him back a third time, and he filled up the כוס again. And the רבי drank it, זעקס און ניינציקער, and he sat down. Then the רבי turned around to him and he said, \"וואו איז אייער רוסישער קאסקעט? Where is your קאסקעט?\" So he answered, I think he answered in, at home. He stayed in the house of his son מאטל, I think that's what he answered. So the רבי said, \"Send somebody to go and bring it.\" So I think, I think מאטל himself or maybe somebody went to bring it, but the רבי told him in the meantime, \"Take off your hat. That hat is already...\" So he took off his hat, and he's sitting like this in front of the רבי without a hat, no? You know how he felt? Sitting in front of the רבי without a hat. The רבי realized it, so the רבי took a napkin, remember like now, went like that, and he threw it to him, and he said, \"נחתא כאן אן אמריקאנער מקיף.\" That's what he said, these words, \"נחתא כאן אן אמריקאנער מקיף.\" So he took They took the took the napkin, put it on like this, and he kept on sitting there till they brought the hat. They say they still have the napkin. I imagine, I mean, because the רבי threw it, gave it to him. And the רבי started, you know, they they he asked to sing they started the הושיעה את עמך. And that was the ניגון of הושיעה את עמך that it's not a ליובאוויטשער ניגון בעצם. It came from others, but the רבי adapted to it so much because it was used בנוגע the רוסישע אידן. And by the רבי, the רוסישע אידן were in the depth of his heart, which is בכלל a המשך to, you know, י״ב תמוז we're talking about the פריערדיקער רבי which was רוסלאנד, so the רבי continued the פריערדיקער רבי's work of רוסלאנד from here to do there. But the רבי every every big פארברענגען, every יום טוב and every big פארברענגען, בסתם וואס י״ב תמוז, פורים, and then יום טוב פסח, שבועות, י״ט I mean all these פארברענגענס, the end of the פארברענגען the רבי would say a special שיחה about the רוסישע אידן. Always. This was this was ממש on his mind. Besides the things that the רבי did that we have no idea, we have no idea, but later now it's coming out certain things from the מוסד, from this, from the people who went, things that the רבי did. There even was a story going around, and again I can't tell you how true it is, that somebody asked the רבי, \"You have שלוחים all over, why don't you have שלוחים in Russia?\" So the רבי said, this again, I'm making a disclaimer, I don't know if it's true, but I heard a story 45 years ago, and the רבי said, \"What do you mean I don't have שלוחים in Russia? What could I have more than a שליח in the Kremlin itself?\" זעט מיר אויס אז דער רבי האט געזאגט. So the רבי but בכלל the שייכות to רוסישע אידן, and this ניגון of הושיעה את עמך is the ניגון that was became the ניגון for the רוסישע אידן. So they were singing this when the רבי was, you know, after three cups of זעקס און ניינציקער, was got up and was singing for a long time they were singing הושיעה את עמך. And then when they finished, the רבי didn't sit down. Standing he spoke, very seldom that happened that the רבי said a שיחה standing. And the תוכן of the שיחה was: let's make a בית דין to פסקן that the אידן זאלן ארויסגיין פון רוסלאנד, the אידן should go out of Russia. And he said it with such with a great התרגשות, and he spoke about it. And the truth is, it took a while, but that's when it started a little bit. כ״ד, ר׳ מענדל פוטערפאס went out, and a little bit in ראש השנה, סוכות, and then slowly, and then till came to the כ״ט, ל׳, and a lot of people came out, and then it closed again. But that and the רבי was very much, and you see that the רבי was... Then when the רבי sat down, the רבי said, whoever wants to come up with a bottle of משקה, now is the time could do it. I don't know where people got in the middle of the night bottles of משקה, there was someplace, ס׳איז נתגלה געווארן, and a line became, and anybody had any reason. But I have to tell you, some of the people who went up with this bottle regretted it, because a lot of people came up, but the רבי stopped. There was one guy standing next to me, so he also a בחור, he was a בחור פון ארץ ישראל, he got a bottle of משקה to ask a ברכה for something, I don't know. So, and I was standing close, I heard. He goes over there, he gave the רבי a bottle, after the רבי tell the רבי whatever, then the רבי says to him, \"האסט שיעורים לערנען?\" He asked many of the people, \"האסט שיעורים לערנען?\" And the guy, you know, anybody answers... You have a שיעור in learning, you have a time when you when you learn. And some of the guys, so he answered, \"הא?\" So the רבי... \"הא?\" The רבי said, \"הא?\" The רבי... \"הא?\" This guy came back to the place, he was white like a ghost. But what happened was, so many people came up, and for some reason the רבי didn't give back the bottles. I guess every time we entered, we poured in and gave him, and poured, gave back. This time the רבי didn't give back. Put it down. Slowly the table became full, full, full of bottles of משקה. דערוויילע the עלטערע חסידים, שמואל and הרב אייזיק ריבקין, they were standing, got up on both sides of the רבי, told the רבי that the רבי shouldn't drink משקה, it's not good for his health. See, the רבי how is not a person that you could tell him what to do. See, the פריערדיקער רבי was different. פריערדיקער רבי, yeah, was different, you could tell him. Even tell a story that once the פריערדיקער רבי was not feeling well, and he sat down to write a letter, and חיים ליבערמאן came and said to the רבי, \"רבי, you're you're not feeling well, leave it.\" And the רבי didn't listen, so he grabbed the pen pencil out of his hand and broke it. And the רבי had no choice and went to lay down. By the פריערדיקער רבי you could do it. Try it, try to do it by the רבי! It's אינגאנצן אַן אַנדער וועלט. This is not something that's gonna go. But they got up there. The only one that could do it was how do you call him? ראָדשטיין. He was the only one that he was he had a special relation, he was one of the מזכירים. He talked at once, once the רבי was עפּעס very צעטראָגן, so he once wanted to lift the רבי's spirits, so he used to come to take shorthands, so once he comes in and he takes out a pencil, so he took out a tiny, tiny pencil like this. So the רבי says, \"You don't have a bigger pencil?\" So he says, \"Yeah, I do.\" He took out a pencil this big. So the רבי started laughing. I mean, things like that he could do, but not what people can. So here they got up in front of by the רבי and they and they started telling the רבי, so then in the middle, לאַשאַק started climbing over the table to say something, too. I don't know what he was going to say. He claims later he was going to tell them to go away. I don't know the whatever. So the רבי turns around to him, and he says, \"וואָס דער ראַקשיקער רב זאָגט, ווייס איך ניט.\" ר' שמואל לעוויטין was the רב once in ראַקשיק. \"וואָס דער ראַקשיקער רב זאָגט, ווייס איך ניט.\" What the ראַקשיקער רב is saying, I don't know. \"וואָס ר' ריווקין זאָגט, ווייסט ער אליין ניט.\" What Rabbi Rivkin is saying, he doesn't know himself. \"וואָס ווילט איר?\" And what do you want? He jumped off the table, and you could imagine he he left. And this went on for a long time. Then, after the whole commotion was finished, the רבי, this is I'm a witness, went like that, went on your sometimes with his face, like that, closed his eyes and said a שיחה, a נגלה שיחה for a long, long time. Don't remember, three quarters of an hour, half an hour. As if nothing happened, as if there was no משקה, ממש said a נגלה שיחה, פלפול, and it was for the כנוס תורה that he always used to say a נגלה שיחה. And as if nothing happened. The the עולם was very מבוהל. You know, everything was happening, so there is basically no הנחה made from it. So from the earlier שיחות, but from this שיחה there's no הנחה. When they gave out תורת מנחם, see it's on the video, you know, to give out תורת מנחם they found עפּעס a שטיקל הנחה, so they made something out of it, some שיחה a little bit, but I really feel they should have written that this is only a קיצור שבקיצור, because I looked at the שיחה and I said, \"No, then you can't remember what the רבי said, but this is not it. This is not it. He spoke for a long time.\" After that, he finished the שיחה, went to the regular סדר of the פֿאַרברענגען. I think they sang the אלטער רבי's ניגון after in the same סדר, דאַוונען מעריב, כוס של ברכה, and that time how long was כוס של ברכה? An hour, three quarters of an hour, I don't know. And when the רבי left, it was light outside. Remember we when the רבי left, it was 7:00 in the morning. So the פֿאַרברענגען started about 6:00, a quarter to 6:00, something like that, and the רבי left 7:00 in the morning. You can imagine, 7:00 in the morning, all this. So this, and this פֿאַרברענגען was such a brought out, you know, the the הרגשים, and it was And then this the next thing is the next morning, I remember I was standing in 770 place I don't know, 11:00, 12:00, came out nobody there. Standing with another בחור too, and all of a sudden the רבי's car drives up, and the רבי No, the רבי had no car, the רבי did walk then. The רבי came to 770. Okay, the רבי came like he would come, walked into his room and we're standing there. Within a minute later, the רבי walks out. Thought, \"Where is he going? He just came.\" He walked out. We're wondering, where is he going? Maybe he forgot something in the house or something, I don't know. He walks down the steps, makes a left turn, walks into the next house. The next house where the library is now used to be a dentist, Dr. Shapiro was his name. So we see the רבי walk in there. Was there for a while, I don't remember, half an hour, whatever, and then he came back. But they spoke then, I don't know again, I didn't, I wasn't there, I didn't hear it, but they said then that the dentist said that the רבי came to him, said to him that he has a toothache. He sat the whole night by the פֿאַרברענגען with a toothache. You know what it means with a toothache? A toothache is one of the hardest aches that's very, very painful, a toothache. So he pulled out a tooth, and then he told the רבי that there's another tooth you have to pull out. And the רבי said, \"I have no time.\" The רבי left. This is כוחות that are not כוחות אנושיים, not no, not human being, not from a human being. It's like the מגיד said בנוגע the בעל שם טוב, you know the מגיד of the בעל שם טוב said something like that, famous story, how did the מגיד become a חסיד of the בעל שם טוב? So they're different גירסאות, but the famous גירסא, okay, the story is not נוגע for this second and the story is an interesting story by itself, but what happened was when the פני יהושע told the מגיד that he should go to the בעל שם טוב, because the בעל שם טוב said he should come to him, so he said to him, \"I have pack קושיות on the בעל שם טוב's דרך. I have 500 קושיות on the בעל שם טוב's way of of things. How could I go to him?\" Anyway, the bottom line, he convinced him, he went. When did he go to the to the פני יהושע? He used to travel there, he had problems with his feet, so he traveled to Carlsbad, and on the way he would stop by the by Frankfurt, by the by the the מגיד used to stop by the פני יהושע. And then there's a whole story how the בעל שם טוב got, whatever. When he came to the בעל שם טוב finally, the בעל שם טוב told him, \"I want you to go to Carlsbad one more time.\" The כוונה was that this time he should stop now, now as a תלמיד of the בעל שם טוב he should stop by the פני יהושע. So he stopped by the פני יהושע, and he told the to the פני יהושע about the בעל שם טוב. So the פני יהושע asked him, \"What happened to your קושיות? What happened to your 500 קושיות you had?\" So he said to him like this, \"A person that if I wouldn't hear from his own mouth that he's a human being, I wouldn't believe it, I would think he's a מלאך. On such a person you can't ask קושיות.\" In other words, the מגיד said that from my perspective, he's a מלאך. I mean there's not שייך as a human being should be that way. How do I know he's a human being? 'Cause he told me so! He told me he's a ילוד אשה, that's what he said, he told me he is born from a mother, he's a ילוד אשה. By the רבי, you saw certain things which are not כוחות אנושיים, it's it's higher than כוחות אנושיים, these things, these פארברענגענס. But I'm not talking from that as perspective, I'm saying now מצד the פארברענגען itself. It's פארברענגען that and and since it's connected to the רוסישע אידן, because that by the רבי was top's top. Because I remember another time, שבועות תשכ״ד, this is already towards the end of the פארברענגען, when the רבי spoke the שיחה that's every time at the end he used to speak a שיחה on רוסישע אידן. The סדר was that after he spoke the שיחה, they would sing they would sing אך שמח. People would say לחיים. This time, for some reason, the רבי finished the שיחה, and nobody within seconds said לחיים and nobody started a ניגון. And the רבי got so upset. He said, \"Tomorrow you're going to come and write me letters this and that about a brother, about a sister coming out of Russia, and here you had a chance,\" the רבי said, these were the, \"a chance that two million, two and a half million אידן could have left Russia and no one cares.\" Imagine these words. In other words, this was from the רבי's words came out there was an עת רצון that had they done this, then all the אידן would have left Russia, somehow, and you missed it. And then the רבי said very sharp words about himself. I could repeat it, I mean I I think I I think it's printed in שיחות קודש. I remember I wrote it down. I remember even sitting where I'm sitting, I wrote it down from that they printed it later. The רבי said, \"ס׳איז א רחמנות אויף מיר און א רחמנות אויף אייך.\" That's what he said. \"It's a pity on me and a pity on you. ס׳איז א רחמנות אויף אייך, איר האט נישט פון וועמען צו הערן,\" these are the words he used, \"It's a רחמנות on you, you have nobody to hear from. ס׳איז א רחמנות אויף מיר, it's a pity on me, שלח נא ביד תשלח,\" that's what the רבי used the לשון, \"שלח נא ביד תשלח. Send somebody else, let somebody else come and say when to say לחיים, when to sing a ניגון.\" Very it was whew, hearing such words from the רבי it was unbelievable. Then the רבי said a child under בר מצוה should come and sing. First the רבי started singing like עסן עסט זיך, out of frustration, עסן עסט זיך, טרינקען טרינקט זיך. So people thought, you know, the רבי started a ניגון, so they started a ניגון. So the רבי took the napkin, went like that, and I remember with his hand he turned over the בעכער, just like that, very Then the רבי said let somebody, a kid under בר מצוה come and sing. So a kid under בר מצוה came and sang. But then, but you could see, the רבי finished the פארברענגען right after that, and afterwards was, you know, כוס של ברכה, this was, was regular, but this is all because the רוסישע אידן were ממש on his head constantly, this this this. So this פארברענגען כ״ב was all around that that ענין, so it Other times also, I remember once when when from Montreal, זלמן גורעוויטש went to Russia, he went to Russia in תשכ״ח, was it? Nobody went yet, he went תשכ״ח, and he came back and he gave the רבי a very, very sad report of what's going on there. So he, that's when he brought the אלטער רבי's תפילין from there. He brought the אלטער רבי's תפילין. סוף כ״ח? ניין, ניין. שפעטער. שפעטער. איך דענק זיך כ״ח. דרוזשין תפילין? דרוזשין איז ער געווען? כארקאוו? פאראכטאגן געקומען. ווען איז ער געקומען? סוף כ״ח? און דאס איז געווען שבת? יא. קען זיין. I don't remember the exact date. And then the רבי said that you could stand around the שול and he'll show the תפילין, anyway. But I remember the שבת פארברענגען, he was there. And in middle of the פארברענגען, he was, he said לחיים and he was, started crying, זלמן גוראריה, because he came, he spoke Russian, but he left Russia, I know, many years before. So he was able, he was so smart, he finagled them that he was able to go to ליובאוויטש. Because whenever they went, even years later, when I went to Russia, I went to Russia 30 years ago. To ליובאוויטש שייכות to go? They didn't let you go anyway, just the big cities: מוסקוע, לענינגראד and and and אדעס I went. But they wouldn't let you go, but he managed to go to ליובאוויטש, he managed to go to ראסטאוו, and he saw the מצב. So he was crying by the פארברענגען, and when he was crying, this was מעורר the רבי and you could see not in the plan the way the רבי said the whole שיחה about רש״י. I think it was בהעלותך, שבת בהעלותך. And he spoke about כותית למאור, כותית, the squeezing, and the רבי was crying, crying, כמו שכתוב. There was another time, פארברענגען, when the רבי was crying, this was already, when רב מנדל פוטרפס came, in שבת פרשת יתרו. שבת פרשת יתרו. That was כ״ד. That was כ״ד, that was, that was before. שבת פרשת יתרו the רבי said a מאמר. And the מאמר, he was crying. The מאמר, I remember even how the מאמר started, no, it was יתרו, yeah, וידבר אלקים את כל הדברים האלה, but in the מאמר the רבי spoke, told over a מאמר of the מיטעלער רבי. And he said a מאמר of the מיטעלער רבי where the מיטעלער רבי starts the מאמר, להבין ענין לקיחת אנשי חיל, when they come to ניסן, that they grab, so there's a מאמר מיטעלער רבי, להבין to understand the ענין, why did this happen? So the רבי spoke about the רוסישע אידן and he mentioned grandfather זיידע איז געווען א בעל פונעם 30 יאר whatever. זלמן יאפע? זלמן יאפע, yes, three, American. So he said that, what's what's the תוכן of the מאמר? The תוכן of the מאמר is, interesting ווארט בכלל, the ווארט itself, why did the אויבערשטער make this צרות? So he says like this, because there's a קטרוג למעלה that the שטן comes to the אויבערשטער and says, \"אידן טאקע do מצוות, but they're doing it without געשמאק, מצות אנשים מלומדה, you do it out of habit, there's no געשמאק in it. Where do you see a תענוג? Where do you see a געשמאק?\" So the אויבערשטער said, \"I'll show you. Let me try to make that they shouldn't be able to do it, and you'll see what will happen. You'll see the צער, the pain that they have. And we know צער and תענוג are equal. Wherever you have צער from something, that shows that if you don't have it, I mean if you don't have, you have צער, it means if you do have it, you have תענוג. And you'll see what kind of צער.\" So the אויבערשטער made that they should do this, and not allow the אידן to do מצוות. And then the רבי said, \"And the אידן scream and cry, אוי לי, אללי לי, all these words.\" And the same thing, he was speaking about the רוסישע אידן, but the רבי was crying and crying by this מאמר. It was, anyway, that's, these are זייטיקע זאכן. This isn't נוגע more to the פריערדיקער רבי בפועל, the פריערדיקער רבי was in Russia. But what has it got to do with us? Okay, לגבי this ענין, talking about the Russians, this is, we have to learn from the מסירות נפש. So I want to tell you one ווארט, I always חזר this ווארט because I had a הרהור you could call it a הרהור to say it over. When I went to Russia, this was תש\"ן? 30 years ago, I was sent to Russia, you know, we had the זאכן then and to still the communism, communism was still full force. So we gave שיעורים underground, it's a, it's a, it's a story in itself, the all the the details, but one of the things was, I remember I came to his house in אדעס, to somebody, and we saw there a baby laying in the crib. You could see the baby was, and it was פורים time, the baby was about 6 months old. A boy. So the mother tells us that this baby was born about two weeks before יום כיפור. There's no מוהל in אדעס, those times, a מוהל. So what did people, who those few people in אדעס that wanted to מל the children, what did they do? They would wait till the child gets a little older, a few months old, and the mother gets healthier, and then they would travel to Moscow to do the ברית underground. So she would plan to do that, too. But then she started thinking to herself, \"Am I going to allow that I should have my son pass יום כיפור without a ברית? I can't do that. I have to take him now.\" And the baby is just a week and a half old. She herself is just a יולדת, she just had a baby a week and a half ago. She's, especially in in in though in Russia, you know, not like now a woman could leave the hospital in two days, there you stay there who knows how long. \"But what should I do? I cannot allow this woman, this baby to pass יום כיפור without a ברית.\" So she said she's going to go. She tried to get a reservation on the plane, couldn't find one. She took the train She took the train and traveled, and I think she said 24 hours it took, whatever, until she came there, did the ברית, came back home for יום כיפור. And another thing which she said, we're asking her, \"What does she use for a מקוה? There is no מקוה in Odessa.\" She goes to the Black Sea, because Odessa is on the Black Sea. I asked her, \"But Black Sea, it's very cold wintertime, it's freezing.\" Okay, we know the Black Sea doesn't freeze, never becomes ice, but the temperature is freezing temperature. She looked at me like I was nuts. \"What do you mean? So it's so it's cold, so? So what a big deal is it? You got to go in the מקוה.\" These two things that she said made a very strong impression, besides other things. When I came back, remember I came back on Thursday night, so Friday I wrote to the רבי a small דו״ח. Later on, a week later I wrote a whole דו״ח of the whole trip. So, I wanted to write these two stories. I don't know, they made a strong impact on me. I forgot, I was in a rush. Friday after I gave in the letter, I reminded myself. I called Rabbi Groner. I said, you know, I told him, these two things I wanted to write to the רבי, I forgot. \"If you get a chance to tell it to the רבי, tell it to him.\" Friday night I'm in 770, yeah Rabbi Groner is looking for you. He found me, he says he told the רבי, and the רבי said to him, \"זאג אים,\" should tell me, \"אז ער זאל דאס דערציילן צו די היגע בעלי מסירת נפש.\" Tell it to the people who think they're doing מסירת נפש here. So, I'm מצווה ועומד. He says, \"זאג אים אז ער זאל דאס דערציילן צו די היגע בעלי מסירת נפש.\" So that we have to learn from the מסירת נפש of Okay, לחיים, לחיים. Mendel, he knows, sing it. מענדל, no? For old time's sake, נו? Start, start right there. Start it right there. ובמשמניו אל יהי רזון, ובמשמניו אל יהי רזון, אל יהי רזון, אל יהי רזון. ובמשמניו אל יהי רזון, ובמשמניו אל יהי רזון, ובמשמניו אל יהי רזון, אל יהי רזון. צמאו אשר ישתו, אשר ישתו, אשר ישתו כוסם, אנא, תופק לו רצון, תופק לו רצון, תופק לו רצון כטל. במשמניו אל יהי רזון, ובמשמניו אל יהי רזון, חיים וברכה, אל יהי רזון, אל יהי רזון. ובמשמניו אל יהי רזון, ובמשמניו אל יהי רזון, ובמשמניו אל יהי רזון, אל יהי רזון. היום צמאו אשר ישתו, אשר ישתו, אשר ישתו כוסם, אנא, תופק לו רצון, תופק לו רצון, תופק לו רצון כטל. So you know why I wanted to sing this ניגון? מענדל, מענדל, רעדט צו דיר, קום אהער, מע רעדט צו דיר. I remember once when the רבי spoke about this ניגון. They sang this ניגון, and the רבי got up for פארברענגען, and the רבי spoke then actually about the תלמידים of תומכי תמימים. And he spoke that the תלמידים of תומכי תמימים, they are the משמניו. משמניו means אונזערע פעטע, the best. And the בקשה is ובמשמניו אל יהי רזון, in the best, there shouldn't be, the פעטע זאל ניט זיין מאגער, in the best shouldn't be lean. Now by בחורים this is a real good theme because that's what it is. The רבי wants that the בחורים should, that בחורים who are the יסוד, they should be a hundred percent. But the truth is this is not only בנוגע בחורים. You could say that תלמידים of תומכי תמימים ביחס to others are the משמנינו, but חסידים ביחס to others are also the משמנינו. חסידים are the ones that represent the רבי. That should be a a בריאה in itself. That's Like it says, ונפלינו אני ועמך, that's להבדיל יידן לגבי גוים. But by חסידים you also feel you have to, not only feel, behave in a way that it's different than everybody else. In which way is it different? That by everybody else, וועלט איז תופס מקום, וועלט is the עיקר, and רוחניות is also there. And by חסידים it should be different. By חסידים should be the עיקר is אלוקות and רוחניות, אלוקות בפשיטות and וועלט בהתחדשות. The עיקר is אלוקות and וועלט is not like that. וועלט איז טפל. So, if חס ושלום amongst חסידים the הרגשים change, then what should be in the וועלט already? It's like a big It's like a ripple ripple effect. The רבי told a story The פרידעקער רבי told a story. The רבי repeated that a story with רבי יאשע בער בריסקער that he said: רבי יאשע בער בריסקער once used to have a שיעור with two guys, the two biggest למדנים of the of the city. One was called the האָרב, forgot his first name, one was called the קלאָץ. האָרב is a hunchback. Why was he called the האָרב? Because he learned so much that he got a hunchback. And the other one was called the the קלאָץ because he sat on a piece of wood to learn, and he sat so many hours a day that it made an indentation in the קלאָץ, in the piece of wood. So he had a שיעור with them. Once there was a very important meeting that they had to have בנוגע some important issue, and they asked רבי חיים בריסקער to come רבי יאשע בער בריסקער, the בית הלוי to come. And he said, \"I can't disturb, we have a שיעור. After the שיעור I'll come.\" But they said, \"It's so important! I can't stop the שיעור.\" So they said, \"Big deal! You stop the שיעור with these two גאונים, what's going to happen?\" So he says, \"If I stop the שיעור between by these two גאונים, you know what's going to happen? The אפטייקער'ס זון, the son of the pharmacist, is going to שמד'זך.\" Says, \"What? What in the world's got to do your learning with them שמד'זך?\" So he said like this, \"Everything goes in מדרגות. Says, my שיעור is the top שיעור. We learn גמרא, רש״י, תוספות, פוסקים, ראשונים, אחרונים. Then there's a שיעור under us that learns גמרא, רש״י, תוספות, just with ראשונים. Other ones learn just גמרא and רש״י. There's another שיעור by people who learn just גמרא, and then they learn just חומש and And everybody has his level of יידישקייט. Then there's the last guy in town that his level of יידישקייט, the son of the of the pharmacist, he has nothing, does nothing in יידישקייט. The only thing he does is that he didn't שמד'זך! His whole יידישקייט, he didn't שמד'זך. And everything is a ripple effect. He said, if I'm going to lower my standard, if this שיעור is going to stop, then the next שיעור is going to go lower. But if my שיעור goes lower, נישט געפערלעך, the next שיעור goes But what's going to happen at the end if the last guy goes lower? ער וועט זיך שמד'ן.\" So he says that So the רבי brought this out that he's trying to say that everything has a ripple effect to the all the מדרגות. And לגבי us, if we ליובאוויטשער, חס ושלום, have a certain lack of way we're supposed to be, that makes the whole world have a ירידה. The whole world gets its יניקה even though there's a video there, but we're talking צווישן זיך. The whole world gets a יניקה that what we do. So we have to be careful that we have to be the best. Always repeat this, I don't know, this is in האח. There is a journal that used to come out in ליובאוויטש called האח. Later, years later the כפר חב״ד found a copy and they printed week by week, they printed the האח. What was this האח? It came out in ליובאוויטש because for kids it was. A Hebrew in לשון קודש it was for kids, and the reason that the רבי רש״ב started this is because the the משכילים, the ציוניסטן started printing their publicity for children, so you had to have something against it. So he got this Rosenblum, and he was a good writer, and he wrote the האח. Stories for kids and things. And I used to hear stories from the האח years ago because my זיידע used to tell me over stories for kids that used to print in the האח. My mother told me that when they, all they used to wait a whole week, or a whole, was it a monthly? Weekly, I forgot already. That they used to wait till it would come to the house, and that her father, my זיידע, would read every time, read the whole האח for the kids. So one thing he told me, but then I remember I read it there also. So he writes like this, a story like this: There was once a big אסיפה, a big כינוס, a convention, a convention of יצר הרע'ס. Now where was the convention of the יצר הרע? Where did it take place? In the capital city of the יצר הרע'ס, ברלין. Because those days ברלין was the capital city of משכילים, so there was in ברלין. And all the יצר הרע'ס from all the different cities came to attend the the convention. Who was the יושב ראש? Obviously, the יצר הרע from ברלין. Now this יצר הרע from ברלין got up to the stage to speak. He was a גרויסער, a ברייטער, a גראבער, you know, he had a lot of accomplishments. And he got up and he gave a report. Report was געוואלדיג. This kid, they took השמדה because of him, and this kid became פריי, and this happened, this, and this guy stopped eating כשר, and this, ממש a report of פעולות and פעולות and פעולות. After him came another יצר הרע from another city, not as big and as him, but also had a lot to tell. And as it went lower and lower, the the יצר הרע'ס became less, שוואכער and שוואכער, but they all had. The last יצר הרע to speak is the יצר הרע from ליובאוויטש. A קלייניקע thin guy, עפעס, he has bones and skin and didn't... comes up to the stage and he says, רבותי, I'm sorry, I have not to say. I have not to say, I didn't accomplish anything. And I really feel bad, I tried, I couldn't do anything. So they said to him, \"Nothing? Something.\" So he starts thinking, \"Yeah, once עפעס a בחור was דאווענען באריכות, עפעס I threw in עפעס a מחשבה זרה, maybe עפעס a ווארט in נגלה I threw into his mind just in the middle of התבוננות, which doesn't belong there. נגלה is good when you have to learn נגלה, I don't know, something like that, a few small things, but that's basically nothing and I'm I'm embarrassed.\" Gets up the יצר הרע from ברלין and he says, \"Listen here, don't get embarrassed. It's only because of those few things that you did in ליובאוויטש, that's why we were able to accomplish our things where we are. So it's all thanks to you.\" And he was trying to show this in this in this story that we have a big אחריות, a big responsibility. And that's the פשט in these words: ובמשמנינו אל יהי רזון. We can't allow that the במשמנינו should be a רזון. And the רבי used to get געקאכט then. I remember that was spoken, and מאכט מיט די הענט. I don't remember which year it was. I think it was שמחת תורה... Was it שמחת תורה? If it was... Which? I thought it was כ״ד שמחת תורה, but I don't... but I'm not sure. אה יא? קען זיין. So it must have been not that פארברענגען שמחת תורה, it was the other פארברענגען שמחת תורה, because it wasn't that פארברענגען. I don't remember exactly the date. I think it was a שמחת תורה at the beginning of the חודש, I don't remember exactly which date it was. But this this is the פשט. So, comes יו״ד שבט, we have to think about the זכות that we have, which no one in the world has, הגילוי. Everyone has it בהעלם, cuz when we write about somebody that he's not אנ״ש, he's not אנ״ש לעת עתה, בעצם everyone is אנ״ש. I heard, I didn't see, but I heard when they gave in the first צ״ח list to the רבי when they made it, they called it אנ״ש list. So the cover had the words אנ״ש list, and they gave it into the רבי. So I heard the רבי wrote a whole thing around those, \"Who are you to decide who is אנ״ש, who is not אנ״ש? Who you gonna write this, אנ״ש list?\" That's when they changed the name to צ״ח list. Good, צ״ח is an organization, has a membership. So this is צ״ח, but not אנ״ש list. Who is אנ״ש? How could you tell me who is אנ״ש? Cuz בעצם, everyone is אנ״ש. איי, some are אנ״ש בפועל, some are אנ״ש בכח, we'll be... but בפועל, בגילוי, we have the זכות. But at the same time, we have the אחריות. And I'm not sitting here and telling anybody about it, I mean everyone knows and I'm I'm only speaking for myself. We got to just think about it. We got to be sensitive to it. We got to just tell the רבי we're we're ready, we're ready, we're ready to do. נו, לחיים.