I'd like to say that's a very very big זכות for us here in the ישיבה to have such a חשוב a חשוב'ע גאסט, a חשוב person, probably one of the חשוב'סטע רבנים in America, in the world, to be able to come and speak to us at this time of the year. Rav Wolfson doesn't need much הקדמות. Rav Wolfson is the משגיח in תורה ודעת, and he's known in the world just לשון of כבוד, the משגיח. And he has a קהילה which is לשם ולתפארת, but his קהילה is not just the people who come to דאווען in the שול or come to him, but his lectures and his שיעורים are taped and they're sent all over the world and tens of thousands of יידן listen to what he has to say and get very inspired. And Rav Wolfson was also very close to the רבי, and here we, as חסידים of the רבי, really appreciate the fact that he's able to come and talk to us, and I'm sure he'll mention his connection to the רבי. And I don't know, I'm just saying סתם some of the stories that happened, even though last year we had the same זכות and he told us some stories, but a lot of בחורים here this year are new בחורים, they didn't hear it. And anyway, whatever we hear from Rav Wolfson will be a big חיזוק. So please give him your utmost attention, and we want to give him a big יישר כח. We know it's not easy, it's a טרחא, and therefore we really really have הכרת הטוב and appreciate it. יישר כח.

שלום וברכה. טייערע בחורים, the זכות is mine. And as the saying goes, the fish in the broad expanse of the ocean, when it rains, will come to the surface to catch a drop of rainwater. They have all the water in the world, why do they need the drops of rain? But they want something new, but something different. You בחורים are here in an ocean of תורה and חסידות from your רבי, הגאון והחסיד, Rav Schapiro, שליט\"א. You'll you'll hear from him a lot of שפע in תורה and נגלה and and חסידות, but something new.

We are now, as the ליובאוויטשער רבי, זכותו יגן עלינו, used to point out very often, in the סדרות, in the סדרות of בנין המשכן. And that has a שייכות with the חודש אדר and פורים. And you certainly are familiar with this, and if not, there are לקוטי שיחות over here to make yourself comfortable with that. This coming שבת, בעזרת השם, we're going to ליין פרשת ויקהל, and by מנחה, which is the quintessence of the שבת, we're going to ליין פקודי, that משה רבינו makes a חשבון of all the silver and gold and copper that came in. And the תורה הקדושה tells us that the מחצית השקל that 600,000 יידן gave were used used for the אדנים under the קרשים in the משכן, and there was מאה ככר, ככר לאדן, but there was more than 600,000 יידן that gave a מחצית השקל. There was ואלף ושבע מאות וחמישה ושבעים, עשה ווים לעמודים. The extra above the 600,000, they those weren't used for the אדנים. They were used for the ווים of the עמודים around the חצר of the משכן. So the מדרש tells us that when it says ואלף, the way the אלשיך explains it, there is an אזלא גרש there, ואלף, like an exclamation. משה רבינו forgot what he did with the extra אלף ושבע מאות וחמישה ושבעים שקל. What did he do with it? He remembered that he used מאה ככר for the אדנים, but the surplus which wasn't used for the אדנים, what did he what did I do with it? He forgot. And it was embarrassing. And כביכול, there were some jokes and suspicions of the ערב רב: What did he do with that extra כסף? So the שכינה הקדושה came and reminded him. It was for ווים לעמודים. He reminded him of that. משה רבינו was the עצמיות of תורה, the עצם התורה, and he had a ברכה not to forget. כביכול כלה משה, the תורה was given to him as a כלה. He doesn't forget. This is a a big ענין in תורה, the מחצית השקל and what it was used for. Why did משה forget? If משה רבינו forgot, that in itself is תורה. It's תורה. Why did he forget? We're now in the חודש of מרבים בשמחה. What can give us more שמחה than the מגילה? So we'll talk a little about the מגילה. המן boasted that he gave עשרת אלפים שקל כסף so that the יידן should be sold to him. And as the מפרשים explain, that money he gave for charity, for the עניים. And that was supposed to be a פדיון for the מחצית השקל that יידן gave. תוספות in מסכת מגילה makes a חשבון how how the חשבון האלטס. Anyway, המן gave as much money as יידן gave for the מחצית השקל so that he should redeem the זכות that they have from the מחצית השקל, and he would be able in the זכות of his giving צדקה to buy out the יידן. But the the חשבון, like תוספות says in מסכת מגילה, the חשבון that he gave עשרת אלפים ככר כסף, על ידי עושי המל-, אשקול על ידי עושי המלאכה, was to match the מחצית השקל, that the, the מאה ככר that כלל ישראל gave. But how about the extra? He didn't match the אלף ושבע מאות וחמישה ושבעים which was for the ווים לעמודים. He just matched the מאה ככר. So why didn't he give the money in full? Why didn't he give the complete redemption of מאה ככר of of of עשרת אלפים ככר כסף plus the אלף ושבע מאות וחמישה ושבעים? Now, there was 1,775 שקלים which was the extra, and divided in half, because each ייד gave a מחצית השקל, so that came from 3,550 יידן. Why didn't המן match that? We'll make several הקדמות. It's better off this way. I'll speak to the heart, not to the mic. Why? We'll make הקדמה with the תניא קדישא, that there are רבבות מדרגות, there are רבבות מדרגות of יידן, of נשמות, starting with the ראש הדור, ראשי הדורות, the דור of משה רבינו. משה רבינו was the the דור דעה. That's the נשמה of דוד המלך and אדם הראשון, like the זוהר הקדוש tells us. And he was the his דור was the ראש of all the דורות. All the דורות come down in the form of the structure of a human being. We start with the ראש, the דור of משה רבינו, the דור המדבר. Then comes the heart, the דור of דוד המלך and the בית המקדש, the ידים, and all the איברים on the way down, until we come to the last דורות, our דור, עקבתא דמשיחא, the עקב of אדם הראשון. I don't have to explain this, you בחורים certainly know your תניא, so you're familiar with this, that the דורות come start with דור המדבר, ויהי בישורון מלך בהתאסף ראשי עם, they were the ראשים, and they come down until our דור, which the תניא in his time already said was עקבתא דמשיחא. Today, we're עקב דעקב דעקב. And we can expect משיח any moment, and as the רבי would have had said before we end this שיעור. So, but don't think that the last דורות are cut off and they are they do not have any שייכות with the ראשי הדורות of the דור דעה? No, says the says the תניא, they're מיוחד ביחוד נפלא ועצום מראש המדריגות עד סוף דרגן במהותם ועצמותם הראשון. They're מיוחד with the very beginning. We, the דור of עקבתא דמשיחא, are מיוחד with the, we have something in ourselves which ספרים קדושים call the שורש הנעלם, a hidden שורש that we are מקושר in the שורש with the ראשי הדורות, until משה רבינו himself, until דוד המלך and משיח צדקנו themselves, אדם הראשון himself. Another הקדמה, that בריאת העולם was in three phases, each one a duplication of the other, each one a copy of the other: עולם, שנה, נפש. We'll call that time, space, and נשמה. Each one is a copy of the other. To give you a דוגמא, which the ערוך לנר gives us, the there is a קודש הקדשים, the הייליקסטע of the הייליק that can be, that's the קודש הקדשים in the בית המקדש, in מקום. Corresponding with that is the נשמה of the כהן גדול. He is קודש הקדשים in נפש, ויבדל אהרן להקדישו קודש קדשים הוא. Corresponding with that is the קודש הקדשים in זמן, which is יום הכיפורים, the הייליקסטע in זמן. On יום הכיפורים, the קודש הקדשים in זמן, the כהן גדול, the קודש הקדשים in נפש, goes into the קודש הקדשים in מקום, and that's the כפרה of יום הכיפורים. The in מקום, the קודש הקדשים, the אבן שתיה, that משם הושתת העולם. In the קודש הקדשים there was a rock from where the which was the beginning of creation. That's the genesis of creation. And from that rock, אבן שתיה, the the entire world started developing until it developed into the world and all the מקומות in the world that we have now. So just like in נפש there is a ראש and אברים, and until it comes to the עקביים, so in מקום, in space, you also have that. Of course, ירושלים is the ראש, and then as then comes ארץ ישראל, and then comes other מקומות, and the lowest, most most most מגושמדיקע מקום where the where you don't see גילוי שכינה, that's עילם המדינה, that's פרס, like רש״י brings the פסוק in מגילה, בשושן הבירה אשר בעילם המדינה. And פרס, which today is Iran, was the מקום of מגילת אסתר. Why is it called מגילת אסתר? אסתר מן התורה מנין, and the גמרא says in חולין, שנאמר ואנכי הסתר אסתיר, הסתר פנים. It's all the way on the bottom of מקום. ירושלים is גילוי שכינה, עילם, which is פרס, שושן, is הסתר פנים. The העלם. עילם, it's נעלם. The שכינה there is בהסתרה. מגילת אסתר is a מגילה of הסתרה. In פשטות, you don't have the שם השם in the מגילה. You don't have any ניסים in the מגילה. Of course, we make a ברכה on the מגילה, שעשה ניסים לאבותינו. But those ניסים are ניסים בטבע. In העלם. You don't see the גילוי שכינה. There is גילוי שכינה in the מגילה more than more than in any other מקום, and I rely that you already have heard from your רבי, זאל זיין, the ביאורים that חסידות gives in the מגילה why the רבונו של עולם's name isn't there. אדרבה, it's more הייליג than the other כתבי הקודש. And when all the כתבי הקודש will become בטל לעתיד לבוא, the מגילה will will be there. The מגילה will exist. But in פשטות, it's הסתר פנים. In זמן, the חודש אדר is a חודש of הסתר פנים, of עקבתא. Because the calendar starts off with the ראש, the ראש of זמן, ניסן. החודש הזה לכם ראש חודשים ראשון הוא לכם לחודשי השנה. And why is it called ניסן? Because there were ניסים in the חודש Because there were ניסים in the חודש ניסן. What a ניסים that we have in in in the תורה, by יציאת מצרים and קריעת ים סוף! ניסי ניסים. That's ניסן. Then comes אייר, which is a little less גילוי שכינה. Then comes סיון, which even still less, all the way down until it comes to אדר. The last חודש. Everything is cloaked up. You don't see any גילוי שכינה in אדר, in the in the in the יום טוב of אדר. Only you see a a story there, there was an אחשורוש, and he had a queen, and he killed his queen, and then he had because his minister said so. Then he had a minister and he killed killed his minister because the queen said so. And there was בגתן ותרש, and there was המן, and and there was a whole a whole story there. להבדיל אלף הבדלות somebody could compare it להבדיל to a novel, a story. But you don't see no ניסים. It's אדר. אדר comes from the word אדרת, אדרת שיער. It's cloaked up. אוודאי there is ניסים in the מגילה. מוראדיקע ניסים. אוודאי there's the רבונו של עולם's name in the מגילה, all over! In the ראשי תיבות, in the סופי תיבות, in the גימטריאות. Of course you have the רבונו של עולם's name there. You certainly know that. But it's cloaked up, it's אדרת. It's covered up. It's בהעלם. עילם המדינה. A נס that happens in פרס, in the מקום of עילם, is cloaked up, that the ניסים are also בהעלם, cloaked up. We don't see them. You have to learn חסידות and understand how to pick up the veil of the מגילה and find the ניסים underneath. Now if אדר is all the way on the bottom, what would we say about אדר שני? It's bottom שבbottom. It's all the way at the bottom. The אדר שני corresponds in זמן with עקבתא דמשיחא. It's the end. It was the עקבתא דמשיחא of of the first גלות until they went to the second בית המקדש. Of גלות בבל, that was the עקבתא דמשיחא. The story of the מגילה, which took place 70 years after בבל.

Now, in the מדבר we had the שבטים, 12 שבטים, and these 12 שבטים were מכוון to the 12 צירופים of the שם הוי״ה. In the טור in הלכות ראש חודש, you have that each שבט is מכוון to a חודש. ניסן is יהודה, אייר is יששכר, and so on and so forth. אדר would be נפתלי, the last one in the דגלים. But that was when they were במקומם. But when יידן traveled in the מסעות, דן was the was last. Like רש״י explains in פרשת in פרשת במדבר, נשא, that דן was מרובה באוכלוסין, and therefore, they were all the way at the end of the מחנה, and when something was lost, דן found it, and they were עוסק in השבת אבידה. ומאסף לכל המחנות. דן is the מאסף, brings, he's עוסק in השבת אבידה. And דן in the מחנה, which is if there are 12 שבטים, and דן בשעת המסעות in a in a מצב of גלות is last, so he's מכוון in זמן כנגד אדר, which is last. Now, אדר in some years, like this year, is brings us down so low in זמן that even it's even lower than אדר. It's אדר שני. דן also had two sections in himself. He was at the end of the מחנה, the שבט דן, and then there was a part of דן which was out of the מחנה. They were the נפלטים of the מחנה. They were evicted from the מחנה. They were those who carried the פסל מיכה, it's עבודה זרה, and they were evicted from the מחנה, from under the ענני הכבוד, and since they didn't have the protection of the ענני הכבוד, they were prey for עמלק. עמלק was able to come and be מזנב to them. And when you had the מלחמה of עמלק, משה רבינו told יהושע, יהושע is the one who who from the בני בניה של רחל, that אין עשו נופל אלא ב אלא בבני בניה של רחל, that's אפרים, מנשה, and בנימין. So יהושע waged war against עמלק, who came to attack in the נפלטים of דן, who didn't have the protection of the ענני הכבוד. And משה רבינו told him, צא הלחם בעמלק, go out and have a מלחמה with עמלק. So רש״י says, צא, go out of the ענני הכבוד. The arena of the מלחמה was out of the ענני הכבוד, where the נעבעך נפלטים, the those who were evicted and from the מחנה שכינה were there, and there was the מלחמה. In other words, those of דן who were נפלטים, the the נכשלים, ויזנב בך כל הנחשלים אחריך, so רש״-, the תרגום says כל הנחשלים דמתאחרין, they were אחורי המחנה. Those who were נפלטן in the שבט דן, they are corresponding with אדר שני, which אדר שני is נפלט from the י\"ב חדשים. The י\"ב חדשים, as I told you, have 12 צירופים of the שם הוי'. The שם הוי', with its four letters, you normally a word of four letters has 24 possible combinations, but being that the שם הוי' has a double ה', so there's 12 combinations. Each חודש, each שבט has its combination. The חודש יהודה, the חודש ניסן of יהודה, that's the שם הוי', the ראשי תיבות: ישמחו השמים ותגל הארץ. חודש אייר has יתהלל המתהלל השכל וידוע: יו\"ד ק\"א, ק\"א וא\"ו, and so on and so forth. And each שבט has its צירוף of the שם הוי', which means each each חודש has its צירוף of the שם הוי'. In the חב\"ד סידורים, you don't have that, because there was a קפידא from from the from the אלטר רבי and and the צמח צדק that there should be no קבלה in the סידור. But in other סידורים, the פוילישע סידורים, you have, by by the מוסף of ראש חודש, you have the 12 צירופים to be מכוון on the שם הוי' of each חודש. Being that there's 12 צירופים, 12 only, so what's the צירוף of the שם הוי' of אדר שני? אדר שני's the 13th. There's no צירוף. אדר שני is out of the מחנה of the צירוף of the שם הוי'. Such a big הסתר פנים אדר שני is! So lacking in אורה, so lacking in השפעה, so lacking in גילוי שכינה! הסתר שבתוך הסתר, ואנכי הסתר אסתיר פני. The נס of the מגילה, the ירושלמי tells us, was in אדר שני, in a in a מצב of absolute הסתר פנים, הסתר הסתר, the הסתר בתוך הסתר. So, these are the נחשלים. עמלק thought these נחשלים of the שבט דן, that they were evicted and rejected from the מחנה שכינה, the רבונו של עולם doesn't care for them. עמלק knew very well what happened with פרעה ומצרים and בקיעת ים סוף, but he decided he can he can start up with the rejectees of the שבט דן, with the נפלטים from the מחנה. The רבונו של עולם threw them out! He doesn't care for them! So he went and had מלחמה with those who were rejected from the מחנה. He doesn't care for them. איי, אידן have a שורש הנעלם. No matter how low a איד falls, no matter how חושך cuz he finds and and no matter how dense the חשיכות is in which he finds himself away from אידישקייט, he still has a שורש הנעלם. He's still מקושר ביחוד נפלא ועצום במהותם הראשון. עמלק didn't buy that. No, he doesn't agree. These are rejected from רבונו של עולם, he can very comfortably start up with them. And he killed so many of them, and he he waged מלחמה. against the rejectees of the מחנה. Now, the רבונו של עולם was very angry at that. מלחמה להשם בעמלק מדר דר. In every generation, עד דורו של משיח, חז״ל דרשן, there's a מלחמה כנגד עמלק. Today, about three and a half thousand years after the מלחמה of עמלק, the scorn of the רבונו של עולם didn't abate. עס ברענט דער צארן. עמלק, you started up with my children, with my בני דן, with my נפלטים, and you're going to get away with it? These are my children! They have a שורש נעלם. You think that because they they were נכשל in עבודה זרה, they are rejected by me? חס ושלום! These are my children! You started up with my children? מלחמה להשם בעמלק מדר דר. מחה תמחה זכר עמלק, and מחה אמחה זכר עמלק מתחת השמים. These are my קינדערלעך, דער רבונו של עולם says. We, in עקבתא דמשיחא, we are the rejectees. We're we're אדר שני אידן, all the way on the bottom. But we are the בעונותינו הרבים, the רובא דרובא of the אידן living today don't know from no שמע ישראל, they don't know of any תפילין, they don't know of any שבת. So the רבונו של עולם רחמנות האט. These are the נפלטים of דן. We are the שבט דן. Our generation is דן. Our generation is אדר שני אידן. And a and a איד, and this is your תפקיד, as שלוחים of the רבי, to tell those אידן, the רבונו של עולם loves you. Be מחזק them. Introduce them to the רבונו של עולם. Introduce them to תורה and מצות. This is our תפקיד. These בני דן who are נפלטים. And you, עמלק, you are going to take advantage of the fact that that these אידן are נפלט from the מחנה, that they're נפלט from שמע ישראל, from תפילין, from שבת, from from from מצה? You take advantage of that? ונהפוך הוא אשר ישלטו היהודים המה בשונאיהם. The time will come, and as the רבי would have said, even before the end of this שיעור, and it'll be a big ונהפוך הוא. עס וועט ווערן ליכטיג אויף דער וועלט. There'll be אורה. And and and and you're going to be לשם ולתהלה ולתפארת בכל עמי הארץ בשובי את שבותיכם לעיניכם אמר השם. אדר is at the end of the calendar. אדר שני, all the way down. But what's the what's the theme of אדר as far as ניסן is concerned? למסמך גאולה לגאולה. It's סמוך to ניסן. When we want to פראווע פורים, we don't פראווע פורים in the first אדר, we do it in the second אדר, close to ניסן. We're מקושר בקשר ייחוד אמיץ with ניסן, with יהודה, with משה רבינו, with the נשמה of אדם הראשון, with the נשמה of משיח. We're מקושר with that. We're connected. So דן is a a lost שבט. They were like lost from כלל ישראל. But אדרבה, they have a סימן that they that they are נשמות of השבת אבידה, the מאסף לכל המחנות, they give back the אבידה. That's their function, to be משיב אבידות. In שבט דן, there's a מצוה of השבת אבידה. And those who are זוכה to have a חינוך in אידישקייט and תורה and the מצוות, they are they are עוסק in השבת אבידה. דן is an אבידה. The דור עקבתא דמשיחא is an אבידה, and they are עוסק in השבת אבידה. אדר שני is עוסק in השבת אבידה. אדר שני is a lost שבט. It's out of the system of the צירופים of the שם הוי״ה. אדר שני is עוסק in השבת אבידה. Because of the חטא of the לבנה, the לבנה loses 10, some 10 or 11 days each year, because the orbit of the sun and the the היקף of the sun is 355 days בגימטריא שנה. A little more than that, so we'll call it 300 300 and 56, whatever. However, the the that's the year of the לבנה, but the solar year, that's 365 days. In other words, we lose about 10 and a fraction days each year that the לבנה loses, and the and the שנת הלבנה, the Jewish year, the הייליגע year of כלל ישראל, lose 10 days each year. And next year, it's already 20 days. The next year is 30 days. Along comes אדר שני and gives us an extra 30 days, and we catch up with the solar year. The lunar year catches up with the solar year. What does it mean? Because of the חטא, the פגם הלבנה, we lose our connection with the רבונו של עולם. The רבונו של עולם, כביכול, you you learned that in חסידות, is called the חמה, שמש ומגן ה׳. כנסת ישראל is the לבנה, the ירח. כנסת ישראל דמיא ללבנה. As time goes on, we fall behind. נרוצה אחריך, we have to run after the רבונו של עולם, but we don't run fast enough. The the solar year, which is שמש ומגן ה׳, goes faster than we can run, and we we lose 10 10 days each year. And and at the end of three years, comes along אדר שני and is משיב the the אבידה that we lost, and we connect ourselves with the רבונו של עולם again. And there's a יחוד של קודשא בריך הוא ושכינתיה, הקדוש ברוך הוא and the שכינה, which dwells in כלל ישראל, ושכנתי בתוכם. So, the חודש אדר is a lost חודש, אדר שני. But אדר שני is משיב is משיב the אבידה. That's what פורים is about. פורים is משיב the אבידות. Each every איד is מושרש in a certain מצוה of the תורה. You learned that in תניא, אבוך במאי זהיר טפי. אסתר המלכה, what was her מצוה? Where was she מושרש? Where was her נשמה rooted? In the מצוה of השבת אבידה. אסתר said, she introduced herself, כאשר אבדתי אבדתי. I am an אבידה. And who ever did such a big ענין of השבת אבידה as אסתר did? When all כלל ישראל did תשובה because she announced, \"וצומו עלי, do תשובה,\" and they all did תשובה. She was משיב אבידה. She was lost in אחשורוש, in the headquarters of the סטרא אחרא, in the בית אחשורוש, in the מקום in the in the בית הצלמים of אחשורוש. She was lost there, and she is משיב אבידה. אסתר is a נשמה of השבת אבידה. פורים is a זמן of השבת אבידה. ובאו האובדים בארץ אשור והנדחים בארץ מצרים, והשתחוו לה' בהר הקודש בירושלים. Going back, coming back to the רבונו של עולם, doing תשובה. That even the בני דן, the נידעריקסטע יידן, the שכורים, the שכור'ע יידן, come back to the רבונו של עולם. יידן who don't know the difference between ברוך מרדכי and ארור המן, they come back to the רבונו של עולם. אסתר is a נשמה of an אבידה. When the תורה introduces אסתר to us, that there was a ייד מרדכי, \"ויהי אומן את הדסה, היא אסתר בת דודו.\" \"היא אסתר בת דודו\" is ראשי תיבות אבידה. She is an אבידה. In ליובאוויטש, you don't use גימטריאות. When I was a בחור, I went to a שיעור of the רמ\"ש. The רמ\"ש was a טייערע, טייערע ייד. He was a son-in-law of the ליובאוויטשער רבי. He was called רמ\"ש, and ר' מנדל שניאורסון, רמ\"ש. And and while his father-in-law was the רבי, he said שיעורים for בחורים. So, I remember I attended such a שיעור, and the רמ\"ש, זכותו יגן עלינו, said, \"In ליובאוויטש, we don't use גימטריאות, but I'm gonna say a גימטריא,\" he said. And he told us a גימטריא, that הדס is בגימטריא that לולב is גימטריא חיים, and הדס with the כולל is also גימטריא חיים. אסתר is a נשמה of השבת אבידה. והשבותו לו is בגימטריא אסתר המלכה. She's a נשמה of השבת אבידה. אדר שני is חוץ למחנה. It has no צירוף of the שם הויה. But as the ספרים say, it's it's נכלל with the כולל, you can take it into the שם הויה. אדר שני is משיב all the אבידות, and brings us back to the רבונו של עולם, brings the לבנה, כנסת ישראל, back to שמש ומגן השם, after we are lost and we were 30 days behind. דן was נפלט from the מחנה in נפש. דן in נפש is נפלט from the מחנה. אדר שני in זמן is נפלט from the מחנה, because because דן is the אדר שני of נפש. There are נשמות of אבידה. Those נשמות that are אבידות will come back. We have a הבטחה, the רבונו של עולם proclaims loud and shrill, \"לבלתי ידח ממנו נדח.\" No ייד will ever be נדח, will ever be פארפאלן from the רבונו של עולם. No ייד ever gets lost. There is a מצוה of השבת אבידה, and there's a חודש of השבת אבידה, and there's the יום טוב פורים of השבת אבידה. ובאו האובדים, and אדר שני isn't in the חשבון חשבון of the twelve צירופים of שם הויה, but with the כולל it is, 'cause twelve with the כולל is thirteen. You stick an א in. There's twelve ו, that's one of the אותיות of שם הויה with the מילוי ו א ו. You can spell it ו ו, so it's בגימטריא twelve. You can spell it ו א ו. You stick it in the א, stick in אדר שני, so it's thirteen. With כולל. Be מצטרף the רבונו של עולם. Whenever there's a חשבון missing, the רבונו של עולם says, \"Okay, I'll I'll complete the חשבון.\" There were שבעים נפש that went to מצרים. If you count it, רש״י says, there's only ס״ט, 69. So the the מדרשי חז״ל tell us several תירוצים for that. The פרקי דרבי אליעזר says that there's טאקי 69, so the רבונו של עולם says, \"Add Me, I'm the 70th. אנכי ארד עמך מצרימה.\" The אייבערשטער is is is משלים the מספר of 70. He's the כולל. כולל is בגימטריא אלקים. The רבונו של עולם is the כולל. When אידן went out of מצרים, the פרקי דרבי אליעזר says, there were 600,000 אידן minus one. So the רבונו של עולם says, \"I'm going to be משלים the חשבון. ואנכי אעלך גם עלה.\" The רבונו של עולם is מצטרף. אדר שני is not in the חשבון of the צירופים. So the רבונו של עולם comes in, He's מצטרף to it. With a with and there is a יחוד נפלא ועצום through the כולל, through the רבונו של עולם. There are 600,000 אידן בדרך כלל in every generation, with the divisions and subdivisions, but 600,000 שורשי נשמות. You have that in תניא. And כנגד that, there is 600,000 אותיות in the ספר תורה. ישראל, the ספרים הקדושים say, is ראשי תבות יש ששים רבוא אותיות לתורה. ישורון, the ספרים say, is יש ששים יש ששים רבוא נשמות. Every נשמה is a אות in the ספר תורה. And every אות in the ספר תורה there are הלכות in the אות, in the תגין of the אות. רבי עקיבא דרש on the תגין תילי תילים של הלכות. Each איד is a אות in the ספר תורה. Each איד is a אות in the ספר תורה. In ליובאוויטש, you write ספרי תורה to be מקרב אידישע נשמות into the ספר תורה where they belong. But in the ספר תורה, the last the first אותיות, בראשית, that's the biggest אות, the ראש of all the דורות. Who is בראשית? משה רבינו. בראשית. The רמב״ן brings down the מדרש, בראשית ברא אלקים because of of משה רבינו, משה נקרא ראשית, שנאמר וירא כי שם וירא ראשית לו כי שם חלקת מחוקק ספון. That's משה רבינו. And he's he's the first אות in the ספר תורה. He's a big ב, the ב רבתי of the ספר תורה. So מסתם who's at the end of the ספר תורה? The שבט דן. They're the last ones. Like in the מחנה, the שבט יהודה, which is the ראש, went first, and the בחינה from the בחינה from מלכות, מלכות בית דוד, יהודה. And at the end were the last ones, walking who who went at the end? הנשמות of השבת אבידה, the שבט דן. So the end of the ספר תורה would be corresponding with the חודש אדר, and the נשמות of the חודש אדר, their אותיות would be at the end of the ספר תורה. But where the ספר תורה ends, משה רבינו isn't there, because the last eight פסוקים from the ספר תורה משה רבינו didn't write. יהושע wrote them. And according to one מאן דאמר, משה wrote it with tears, not with ink, but with tears. That's not אותיות, you can't write a ספר תורה with tears. So יהושע had to fill in the אותיות. And the end of the ספר תורה usually is botched-up אותיות, cuz people who don't know how to write fill in the אותיות. The end of the ספר תורה is botched-up אותיות, botched-up נשמות. And the they're the שבט דן. But the the the last eight פסוקים that משה didn't write, they're not a חלק of the ספר תורה. They're not a חלק of the שבט דן. What are the last eight פסוקים? פסוקים of אדר שני. They're not in the צירופים of the twelve צירופים, but we add it to the ספר תורה. And those נשמות who are on the last eight אותיות, these are נשמות of שכחת התורה. Cuz what happened in the light in the last eight פסוקים of the תורה? תורה was forgotten. שלוש מאות הלכות נשתכחו בימי אבלו של משה, the שכחת התורה. So those נשמות that are in the last eight אותיות, they're נשמות of שכחה. And those their הלכות that are מושרש in these אותיות are forgotten אותיות, אותיות of נשתכחו בימי אבלו של משה, forgotten הלכות. They're not they're not connected with משה. משה רבינו didn't write them. These are אותיות of אדר שני. These are אותיות of the שבט דן. These are אותיות that עמלק can start up with. They're not in the ענני הכבוד. They're not part of the ספר תורה לכאורה. So in these eight אותיות, in these eight פסוקים you find יהושע appears. יהושע is there. And he יהושע who wages war with עמלק. You עמלק, you want to start up with these eight פסוקים, with the נשמות that are in these eight אותיות, that they're they're out of the חשבון of the פסוקים, נשמות of שכחת התורה? You want to disqualify them? They're not נשמות, the רבונו של עולם doesn't care for them? You're dismissing them as יידן, they're not יידן? You think you can start up a fight with them, עמלק? That's your mistake. These are my קינדערלעך. The בני דן belong to me, the רבונו של עולם says. מלחמה לה' בעמלק מדור דור. And יהושע appears there to have מלחמה with עמלק. What happened with those נשמות of the שבט דן happened to these פסוקים. And you have there יהושע בן נון מלא רוח חכמה כי סמך משה את ידיו עליו. And then every And in the זמן of the מלחמות of the שבט דן, of the eight פסוקים, of עקבתא דמשיחא, of אדר שני, the רבונו של עולם sends us נשמות to have מלחמה with עמלק and to remind the יידן that they're יידן and that to be עוסק in השבת אבידה. יהושע בן נון מלא רוח חכמה, they're connected with בראשית, and that's the מנהג ישראל. When we finish all those eight פסוקים, לעיני כל ישראל, immediately we start בראשית. אזוי מסקיפין השלמה להתחלה בסדרא כדי שלא יערבב השטן לשקרא. Don't say a שקר about these eight אותיות. They're יידן, they're מקושר בי ייחוד נפלא ועצום במהותם ועצמותם הראשון. בראשית, דער תרגום יונתן און דער תרגום ירושלמי says is בחכמה, בחכמה ברי עלמא. That's what that, יהושע בן נון מלא רוח חכמה. These are the flot, forget, forgotten אותיות. These אותיות at the end of the תורה, פארגעסענע הלכות. עמלק doesn't recognize them as יידן. No, they're not יידן. He dismisses them. He goes and fights with them. עמלק doesn't care for them. The same mistake that עמלק made, and he paid for that mistake, מלחמה לה' בעמלק, that same mistake his אייניקל המן made. המן gave the פדיון of the of the of the of the 600,000 יידן, עשרת אלפים ככר כסף אשקול. But he didn't care for those extra יידן, for those extra יידן. Those extra יידן are נשמות of שכחת התורה, the נשמות of that their הלכות are forgotten. They are נשמות of מיתת משה. And משה forgot what he did with those extra שקלים that belong to those יידן. He forgot. And the שכינה came and reminded משה, \"אה, ואת האלף...\" These are מקושר with the אלף, with the רבונו של עולם, with אלופו של עולם. They're מקושר with a ייחוד נפלא ועצום with the שכינה הקדושה. המן made that mistake. He didn't want to give the פדיון for the extra יידן, and that was his mistake. So he didn't give enough שקלים, and they קדמו שקליהם לשקליו. These he המן only cared for the for the שקלים that the אדנים, those who carry the the משכן, the קרשים, but not for the שקלים that were on the outside. Because what did what happened, what was the שכינה הקדושה מגיד to משה רבינו? What happened with the extra שקלים that were forgotten? They became ווים לעמודים. Of all things, why ווים לעמודים? There is a a חצר הקדש. You have the קודש the the קודש הקדשים, and then the היכל, and then the עזרה, and there's a מחיצה around each one. Outside the of the עזרה, it's not בית המקדש anymore. The חצר, which was the עזרה of the משכן, had קלעים, curtains, around around מאה באמה and חמשים באמה, and that was the עזרה. And the קלעים, they curtained off the חצר הקדש from the חיל, which wasn't קודש, on the outside. What did these קלעים hang on? קלעים are the curtains. What did they hang on? They hung on the עמודים had קלעים on hanging on the אדנים, hanging on the עמוד, the קלעים hanging on the עמודים, and that was the מחיצה that tailed off, that divide that separated the חצר הקדש from what isn't קודש. How did the קלעים hang? There were nails, silver nails, knocked into the עמודים on the outside, and they served they they were knocked in slantly, and they served as hooks upon which you hung up the עמודים. Now, the the head of these nails, these silver nails, were outside of the קלעים. Because the קלעים were hanging on them, and they protruded from the קלעים. These ווים לעמודים were outside of the חצר הקדש, the חוץ of the מחנה. [Error processing chunk 14] ידיעות בחסידות, יראת שמים, and מידות טובות. You are you came in this world with a תפקיד. You're שלוחים of the רבי. You're שלוחים of the רבונו של עולם. You בחורים are very fortunate to be in this ישיבה and hear דברי אלוקים חיים from your רבי's, זאל זיין געזונט.

But as the רבי requested, I should speak to you about the רבי. You didn't know him. You're not missing anything if you didn't know him. Of course, if you would have to had to know him, if it was important for you to know him, you would have been born in a in a generation where you you were able to know him. This is your תפקיד: not to know the רבי, and still to know the רבי, and tell other people about the רבי. Your רבי asked me I should speak about the רבי, that I had a tiny, a little שייכות with him. What should I tell you? What I can tell you is a טיפה מן הים of what your רבי is, of what the רבי was, and what he still is, as far as we're concerned. Stories, it's an ענין to say סיפורי צדיקים. I had many, many ענינים with the רבי, זכותו יגן עלינו. And he showed ברב חסד he was מקרב me and spent time with me. Even though it was a long line, and he stopped with me and talked with me. I asked him שאלות, and he answered. And he insisted that I send him copies of the דרשות that I say. And he he was he was מקפיד if sometimes didn't get a דרשה. He called them בשורות טובות. A little story? I can tell you a lot of stories. הלא הם כתובים בספר דברי הימים. You have that ספר. What's the name of that ספר? שמן ששון? הא? שמן ששון. שמן ששון. You have a whole bunch of stories. The ליובאוויטשער'ס asked me that I should give them some stories. I didn't I was At that time, I thought it's better for me to keep my the the ליובאוויטשער blood on the in my veins, not to reveal them. So I didn't. But I knew I know those I knew those ליובאוויטשער'ס, they're going to print them anyway. So so I said at least show them to me, and I want, of course, I know how the חסידים sometimes will add a few. So I could In any case, I corrected them. So, in in שמן ששון, you will find stories about me with with my שייכות with the רבי. A story, it's an ענין to tell סיפורי צדיקים. I don't know just what the תכלית is, cuz if you want to know stories about the רבי, yes, you have plenty of ספרים, plenty of stories, מוראדיקע stories. Right now when I'm here in in Miami, my my hosts, זאלן זיין געזונט, אבי שושן, זאל זיין געזונט, gave me an apartment with some ספרים, and I have סיפורים from the רבי there. But I'll tell you a story. I used to go spend my time in ארץ ישראל in the summer time. Summers were in ארץ ישראל, and I usually, and I, many summers, for about 10 years, it's I spent in the Old City. The הייליקע City, ירושלים, ירושלים המקודשת, the original ירושלים. There was trouble with the Arabs, and that that old the little Jewish quarter in the Old City surrounded on all sides by Arabs, and, but I decided, notwithstanding the protests of people in my family, to go to my to go to the and spend the summer in the Old City. I don't care about the Arabs. But I felt I need a ברכה from the רבי. So I so I said, געגאנגען באזוכען אים, I always went to get a ברכה from the רבי before I go to ארץ ישראל, and I told him that I'm going to the Old City. There was danger involved. So he said, ס'איז א גלייכע זאך. He encouraged me to דוקא stay the Old City. And I had a I had a דירה right adjacent to the old רוזשינער שול. They called it ר' ניסן בק'ס שול, that the רוזשינער רבי gave money to build that שול. And here and there I went to דאווענען in the צמח צדק'ס שול, also the צמח צדק gave money for that שול. So the the רב ניסן, incidentally the צמח צדק שול was the The Arabs during the תש״ח war, and and the 20 years that they that they kept ירושלים afterwards, they made חרוב all the שולן. The only שול that for some reason didn't become חרוב, they didn't bomb it, was the צמח צדק שול. And the רוזשינער שול was bombed, and it was a חורבה. It was I I had a custom to say קריאת שמע על המטה in that חרוב'ע שול, in the רוזשינער שול. I had the היתרים. You're not supposed to go into a חורבה, the גמרא says, unless there's three היתרים. I had those היתרים. So I I used to ליינען קריאת שמע על המטה in the צמח צדק שול, in the רוזשינער שול. And at that time, I had a certain צער, a certain anguish. Somebody in my family wasn't well, and I daven-ed, and my heart was broken because of that. And in קריאת שמע על המטה, that פסוק לב נשבר ונדכה אלקים לא תבזה, I repeated every night around 20 times, and I shed tears when I said that פסוק. And that was private, between הקדוש ברוך הוא and myself. Nobody knew, my wife didn't know, nobody knew. When I came back to America, I came to the רבי, and I told him about that I have this ענין that I need a ישועה in. So, he said, דער רבונו של עולם וועט העלפן מיט'ן כח פון די תפלה לב נשבר ונדכה אלקים לא תבזה. Who ever told him? ס'פאשעמסקע. What else I had to tell you? I may need you to remind me, help me answer it. You was my partner always, my partner. דאס אלץ. You tell them. You, you, you tell them. You, you tell them. There's many stories, but we just had a new a story this week. Fresh out of the oven, the משגיח says.

The משגיח זאל זיין געזונט, רב וואלפסאן had a great-grandson born this past Sunday in New York. His grandson had a baby boy. And he expressed to his grandfather, רב וואלפסאן, the משגיח, that he would like to fly, come this week, at the end of the week, and make the ברית here in Miami. Since his father נעבעך is not alive, he's a יתום, and he has a זיידע that he's very close to over here in Miami, so he wants to come to make the ברית. But there were a lot of מניעות and עיכובים back and forth on Sunday if and he his he said he's coming to give the משגיח סנדקאות. That was his עיקר thing that he wanted, that the משגיח should not just be by the ברית, but to be סנדק. That was דייקא the what he wanted. But there were different מניעות back and forth if he should come, if he shouldn't come. Can you bring a newborn? His wife just gave birth. A lot of different questions. It was we were busy with it for many hours on Sunday. So, so we found out on Sunday that we had that now the ברית is בעזרת השם going to be Sunday. טאקע this coming Sunday. The baby was born two days ago. We get a phone call from a different grandson of רב וואלפסאן that he saw the weekly the JEM that JEM gives out, what is it called, the Living תורה, Living Torah? And this other grandson did not know about this whole discussion, about that his first cousin had a boy, and this whole שקלא וטריא the last few days if he should bring that the משגיח should be a סנדק or not. So he calls up, this other grandson calls up and says that he just saw the weekly Dollars with the Rebbe. They had the last dollars that the Rebbe זכותו יגן עלינו gave out was on כ״ו אדר תשנ״ב, 1992, were the last dollars. And they showed a few clippings of 20 25 different people for a few minutes. And that last Sunday, I was together with my רבי, רב וואלפסאן, because we were סנדק that week by חמ״ה. There's an organization that Lubavitch had that they give that you go to the hospital and you can be a סנדק for a רוסישער ייד, for a Russian Jew in the operating room. And we made the ברכות. I was in one operating room and my רבי, רב וואלפסאן, was in the other. And the one that was in charge was a Lubavitcher. He told us that he can meet us on Sunday, the Sunday after, the following Sunday. And when you tell the Rebbe that you were a סנדק that week, the Rebbe used to ווינטשן עשירות, you should אז איר זאלט ווערן רייך, that you should become rich, cause it's a סגולה. It's mentioned in the ספרים if you're a סנדק to become rich. So we did that, and this so he calls up and says, \"I saw זיידי, I saw רב וואלפסאן, and that's one of the things they showed from the few people that they showed this it was where רב לייבל גראנער, the Rebbe's secretary, is telling the Rebbe that רב וואלפסאן's געווען a סנדק די וואך, and the Rebbe gave him a ברכה,\" which I'll talk about that in a minute. So, and it's amazing because we had a whole שקלא וטריא the whole day if the משגיח should be סנדק or not. And if you look in the with the that comes with the CD, it's divided up to מוצאי שבת פרשת כי תשא you should show this section, מוצאי שבת פרשת ויקהל, which I'm sure all of you know that, and this is for מוצאי שבת פרשת ויקהל, which is the day of the ברית טאקע, Sunday, the קומענדיקע זונטיק מוצאי שבת, Friday and Sunday it's the same day, where the Rebbe tells him, you know, gives him ברכה about being a סנדק. This was just סתם an interesting story that ממש we just had now. The whole day there was a שקלא וטריא should he come, should משגיח be a סנדק, and למעשה, we had this interesting story. Talking about that last dollars, I'm not going to say the complete story because my רבי would not want me to say the complete, complete, complete story, but I'll tell you pretty much I'll tell you pretty much an amazing story that we had. When when רב וואלפסאן heard that the Rebbe used will give a ברכה to become rich if you tell him you're a סנדק, the משגיח told me in the car on the way, that's not try again. רב וולפסון told me in the car going to the רבי that he saw printed, there was a great גאון and צדיק in בני ברק that was נפטר like 28 years ago. I was by him a number of times, the סטייפלער גאון. He wrote many ספרים on ש\"ס called קהילות יעקב, sure you've seen it. So, רב וולפסון told me that he read once that they came to the סטייפלער and asked him, \"You were You were a סנדק so many times. How come we don't see that you ever became rich?\" Who Whoever was in his house on רחוב רשב\"ם 10 in בני ברק saw it. ער האט געוואוינט ער האט געלעבט באניות. He was very poor. Sat and learned יומם ולילה. So, they asked the סטייפלער, \"If it's a If it's a סגולה for עשירות, how come you're not rich?\" So, the סטייפלער answered him right away, he says, \"There's עשירות ברוחניות and there's עשירות בגשמיות. ווער זאגט who says that it it has to be עשירות בגשמיות? אז די בני הישיבה throughout the world learn my ספרים קהילות יעקב, that's by me the גרעסטע עשירות, that's by me the greatest עשירות.\" That's what the So, the משגיח told me that if the רבי is going to wish him a ברכה that he should become rich, he's going to have in mind that it should be חל ברוחניות. אזוי האט די משגיח מיר געזאגט. We came to the רבי, and we טאקע So, uh uh usually I used to talk, but this time רב לייבל גראנער told the רבי that רב וולפסון איז געווען סנדק די וואך. You could watch it actually. It's this coming מוצאי שבת, it's scheduled to watch. You could all see exactly what I'm saying. And if you if you listen closely, you'll hear the other part of the story that I don't want to say, that I don't want to make my רבי uncomfortable, so I'm giving you the מראה מקום, the place where you could hear the whole story. But at so when the רבי heard that רב וולפסון was a סנדק, he said, \"איר זאלט ווערן רייך. You should become rich.\" And then, he says, \"I mean that you should become rich בגשמיות,\" the רבי told him. \"רוחניות, I don't have to wish you.\" You'll hear the exact לשון eh on the tape. But the רבי told him בפירוש, \"איך מיין בגשמיות, not רוחניות.\" And you'll hear the the the rest from the רבי on the tape. That was one מעשה. And the משגיח came out, he said, \"פליאות פליאות פליאות! אז דער רבי תופס געווען מיין מחשבה.\" Cuz he was thinking it should be חל ברוחניות and the רבי said, \"I mean בגשמיות, I don't mean ברוחניות.\" Listen to the tape. We had many many stories. Well, tell them then. I mean. And I'm going to nod my head that it's true. One of the One of the Wow, now it's too good. Wow, it's too good now. Hello? One of the most amazing stories that I uh Just as introduction, by the way, we always went together. I had the זכות הקדוש ברוך הוא ממש gave me a זכות, I I thanked the רבונו של עולם till today, that we always went together. אני הקטן, and I went with my רבי, רב וולפסון. We went together always. The משגיח only went when we went together, so all the stories that you'll see in שמן ששון מחבר uh שמן ששון, they actually interviewed they they mentioned me a lot too because I was by all the מעשים, I witnessed them. One of the most amazing stories that I think happened from many of them and uh my רבי and I were both there was the following. רב וולפסון's son, he has a very חשוב'ע son who happens to be sitting right here, רב אברהם יצחק in the corner, he used to send in the תורות of his father of the משגיח, רב וולפסון, quite often, used to send them in to the רבי. And the רבי always answered him even though many many people as maybe you heard, but I remember, you know, did not get answers, because I, myself, as you probably heard, used to many times see the mailman coming into 770, a סך מול als בחור, בחור ווען איך האב זיך געדרייט דארט. Sacks of mail used to come from all over the world, it wasn't שייך that the רבי should answer everybody. But רב אברהם וואל רב אברהם יצחק וולפסון, רב רב אברהם יצחק used to get answers every time through the מזכירות many times in the later years whenever the רבי whenever he sent in תורה from his father from the משגיח.

פורים time ממש טאקע uh in the year that the that was the Gulf War, I think that was 1992, maybe, תנש\"א? נון-אלף. So, the our שול the תלמידים put The תלמידים put out a whole קונטרס, beautiful קונטרס of a lot of תורות that was said that year. And when we were there the week before, the רבי said, \"איך האב שוין לאנג נישט באקומען די ידיעות, די תורות, מ'האט אויפגעהערט דרוקן, אדער מ'האט אויפגעהערט שיקן?\" he was asking. So the משגיח said he'll speak to his son. So the next time, and in the interim, we printed a new קונטרס, a new booklet of beautiful תורות from רב וואלפסאן. And it was פורים time, so I was the משגיח wanted to go get a ברכה from the רבי before פורים, the Sunday before פורים. That שבת, רב וואלפסאן's son that's here, רב אברהם יצחק, told me, \"I know you're going with my father tomorrow to the רבי. Please do not bring the קונטרס,\" it was called פתשגן הכתב, \"Please do not bring it to the רבי. I want to have I have my חזקה for many years that I send it in, and please don't do it.\" I said, \"Of course.\" I happened to be very close, he's one of my closest ידידים, and I said, \"Of course, you're asking me, I'm not going to do it.\" He came back to me שלש סעודות time again, before when we געזעגנט to say I think it was maybe after מעריב to say גוט וואך, he said again, \"I know I told you already, please do not bring the קונטרס, don't give it to the רבי tomorrow because I have a חזקה. I want to get it in, so I want to send in to the רבי.\" I said, \"100%.\" I come the next day, Sunday. I picked up I come to my רבי's house, רב וואלפסאן, to pick him up to go to the רבי for dollars, the Sunday before פורים. And רב וואלפסאן comes out, my רבי comes out of his house with the קונטרס in his hand. So I waited till I seated him, helped him into the car, and then as I started driving, I asked my רבי, \"Why is the משגיח bringing—\" we call my רבי the משגיח by us— \"Why is the משגיח bringing the the this the קונטרס along?\" So he said, \"Listen,\" I remember so clearly, he said, \"You think I want to give the רבי my תורה? I don't want to give the רבי my תורה, but but the רבי מאנט דאס, he was תובע us a few weeks ago when we were there the last dollars, that he wants the תורה, and they just printed this, how could I not bring it along?\" So I said to the משגיח, I said, \"משגיח, I can't do it. I can't do it. I promised אברהם יצחק yesterday more than once, twice, that I'm not going to give the תורה.\" So the משגיח said, \"So I'll give it.\" But I said, \"משגיח, I know אברהם יצחק's going to have a lot of חלישות הדעת, and he asked me twice, I can't give it over.\" So the משגיח thought a minute, and he said, \"You know what? We'll keep it like on the side.\" It was actually a smaller קונטרס, so and we were still wearing our winter coats then, it was פורים time, \"You can put it into the pocket. If the רבי asks for it,\" that was the משגיח'ס הכרעה, that was his decision, \"Don't put it Don't give it, but if the רבי asks for it, then then you have to take it out.\" So, okay. So we approached the רבי. They used to open up a special door. We didn't have to wait in line always when I came with my רבי. So the רבי smiled at the משגיח, and and they they said a פרייליכן פורים, they were talking about פורים, and all of a sudden, the רבי asked the משגיח, \"איר האט צוגעגרייט א דרשה פאר פורים? Did you prepare a דרשה for פורים?\" So what flashed through my mind was, \"Oy, oh, the רבי's asking about if he prepared a דרשה, probably the next question—\" this was what was going through my mind— \"probably the next question's going to be, 'So נו, so how come I'm not getting your דרשות?'\" So without thinking, I took out the thing, and I gave it to the רבי, and I said, \"די תלמידים האבן דאס יעצט געדרוקט.\" And the רבי took it, and then I started having חרטה. What did I do that for? I I was ממש had tremendous עגמת נפש. While I was standing right behind my רבי, the משגיח, the רבי was still talking to him, I was saying, \"Why did I do that? The רבי didn't ask for it. I made up a מאדנע חשבון that if the רבי is asking about his דרשות, so probably the next question he'll ask, 'So why don't I get the דרשות?' So I gave it to him, and I had such חרטה. How could I do this to my dear friend? I was ממש with such חלישות הדעת.\" And then when the רבי finished speaking to the משגיח, the משגיח went, moved along, as as probably you've seen on the videos many times, you'd move along, and then I came to get my dollars. And I wasn't even thinking much about the רבי then, even though I always used to concentrate, you know, just to look at his eyes every time we went. I was just thinking, \"How did I do that? How did I do that to my friend? What did I do?\" And the משגיח already was passed, he passed by. As I'm thinking of this, the רבי turns to the משגיח, he turns to רב וואלפסאן, and he calls him back. He takes an extra dollar, and he says to the משגיח, \"דאס איז פאר אייער זון אין מאנסי, ער שיקט מיר געוויינטליך די תורות.\" \"He This is Here's a dollar for your son. He usually sends me the תורות from מאנסי. Please give this dollar to him.\" And I we when we came home, and I broke the news to אברהם יצחק, not only אברהם יצחק wasn't upset, ער איז געווען אזוי צופרידן that the רבי He was so happy that the רבי, you know, רעכנט with him and called back his father, and said, \"I'm sending you special a dollar for for you that for your son that usually send—\" that was the רבי'ס לשון: \"אייער זון שיקט מיר געוויינטליך די תורות.\" תורות, בזה הלשון, \"Your son usually sends me the תורות, here's a dollar for him.\" And the אמת is that if you ever watch the videos, whoever gave the תורות to the רבי, the רבי used to give an extra dollar. The רבי was מקפיד נישט צו נעמען בחינם. He had a whole מהלך and a שיטה. And the רבי didn't He ignored He didn't give me any dollars for what I gave him. He ignored that part of it, and he calls back הרב וולפסון while I'm thinking, \"אייער זון שיקט מיך געוויינטלעך די תורות, please give this dollar for him.\" A beautiful, beautiful story. דרשות. משגיח, מ'איז אפ... to give me דרשות in there, so... I was going to say that, yeah.

One more story. Okay, the ראש ישיבה, one more story. When the רבי was in the year when his רביצין passed away, רביצין חיה מושקא, so the רבי stayed home a whole year in the house. He only came to 770 on שבת. Only שבת. He פֿאַרברענגט every שבת, but he the whole week he stayed home. ער האט געדאַוונט all תפילות at home, so the dollars were at home, on President Street. Before, as הרב וולפסון mentioned earlier, every time he went to ארץ ישראל, he used to go we used to go together I used to go to get a ברכה from the רבי. And the משגיח happened to tell me on the way to the to to the dollars, on the way to Crown Heights, that, \"This coming summer, I am not accepting any speaking engagements in ארץ ישראל. I want to sit and learn because when he comes, people they call, all the מוסדות call and everyone calls, different ישיבות and, you know,\" he said, \"I want to sit and learn במנוחה in ירושלים. I'm not accepting any דרשות.\" That's only ירושלים. Miami is not is an exception. Miami is... איבער אַ יאָר מיר זאָלן זיין געזונטערהייט... ירושלים, yeah. So we had this discussion. The משגיח told me, \"I'm not accepting any דרשות. I'm not accepting any דרשות this year.\" I think I asked him I forgot exactly why we came to discuss that. Anyway, about five or seven minutes later, we pull up on President Street, and I we we go ahead of the line like always, and we come to the רבי. So so the רבי So the משגיח said, \"אַז איך פֿאָר קיין ירושלים מאָרגן.\" I believe it was ממש the day before, and you know, he was asking a ברכה. So the רבי gave him a dollar, and then the רבי took another dollar, and the רבי said, \"נוסף אויף די דברי צדקה וואָס איר וועט רעדן דאָרט, זאָל די אָפּגעבן דעם צדקה בפועל,\" which means in addition to the to the דברי צדקה that you're going to be speaking over there, you should please give this dollar בפועל. When the משגיח came out... נוסף אויף די דברי תורה וואָס איר וועט זאָגן דרשות דאָרט. Something like that, yeah. So when the משגיח came out, he said, \"Okay, I will be speaking this year in ירושלים because the רבי just told me.\" Okay, יש להאריך, but like we mentioned before, you could look up all these מעשיות in the ספרים. זכותו יגן עלינו. Yeah, ממש. It happened with us, you know, together. זכותו יגן עלינו. I just want to finish off by saying a גרויסן גרויסן גרויסן גרויסן יישר כח to הרב וולפסון on the טרחא that he was מטריח to come here and to the מעמדות and the חיזוק and the whole מהלך בנוגע פורים is something which is mind-boggling, how everything fits together and it all fits to what ליובאוויטש stands for, אַלץ מקרב זיין and bring to bring משיח, מקרב דרכים. The whole ביאור is you can just צושטעלן, so this is the שיטה of ליובאוויטש. You could print it as a ביאור of what ליובאוויטש is מאת הרב וולפסון. Anyway, so we want to thank him, and also for the דברי חיזוק and the מעשיות that we heard, even though you can read the מעשיות, but what you read, first of all, you always think maybe it's not exact. When you hear it כלי ראשון, it's בוודאי exact, and here from the person himself is that's why it says \"והיו עיניך רואות את מוריך.\" If you see, then it's פנימיס'דיק much more and has a bigger השפעה. Then it's דברים היוצאים מן הלב נכנסים אל הלב. We hope that we're going to take everything that הרב וולפסון said to heart, and it'll make our whole עבודת השם stronger, and especially its... in אדר and פורים. And we really really want to thank him again, and אם ירצה השם, next year, we're going to hear again, but this ישיבה is not going to be here, it's going to move to ארץ ישראל, to ירושלים, and then we're going to hear הרב וולפסון again. Even though we'll hear משיח, but all the צדיקים are still going to give דברי תורה, so we'll hear הרב וולפסון again, and he should have a lot of נחת and יאריך ימים על ממלכתו, אריכות ימים ושנים טובות, במנוחה, מיט די בעסטע אופן. אמן. יישר כח. אַ פֿריילעכן פורים. אַ גרויסע אַ גרויסע... כ\"ז... כ\"ז אדר... יאָ, יאָ, יאָ.