What's that show? כן עשה? כן עשה? It's aggadah we say, כן עשה הלל, this is what Hillel did. Like you came because כן עשה הלל, this is what Hillel did for you. Why is it in general or just by doing a mitzvah? Not mofetim in general. It's mofetim to change teva to do a mitzvah with something that you're doing bederech hateva. If you give a berachah to somebody and like sometimes you give a berachah that you should fast a good Yom Kippur, that's still in teva. There are some of the קבלה מעשית to be able to fast. For instance the maaseh with with משחקים, we say Galczynski. And you know when the maaseh happened, he told the story with my father. He had an operation on his stomach. He had to cut out I don't know if the ulcer, I don't know what, but they cut out three quarters of his of his kishkes. Umemila, he had to eat every two-three hours he has to eat. So, he told my father when they did they did it came Tisha B'Av, he didn't manage to fast till chatzot at night. He had to eat. It was impossible. Came Yom Kippur, and he was very nervous, \"I'm going to have to eat. Good, al pi din if you have to, you have to. But he didn't know what to do.\" So, by lekach ערב Yom Kippur he went, said to the Rebbe, that he want Yeah, a berachah. So the Rebbe made like this, זאל זיין לחיותם ברעב. There's a pasuk it says, להחיותם ברעב, that on Yom Kippur you get חיות from He told my father, he never ever fasted so easy like that Yom Kippur. Ad kedei kach he even davened neilah for the amud, and everything was fine. But Tisha B'Av, which was just two-three months a few months before, if he couldn't go till 12:00 at night without eating. Cuz they had to cut out part of his stomach, I mean, it was impossible. So, that's not a problem. That's a that it's a berachah and it's a mofet, but it's in derech hateva. He was able to fast. If someone will do a שם and the שם, איך ווייס, it will start raining water Yeah, that's also that's it. He's asking the maaseh with the Ruzhiner with the tichel by Kiddush Levanah. That's a mofet. It's all in teva. What's it called? What about the guy from Montreal, what's his name? They say, or you think it's not true? Greenblatt? No, that's foul. So, Greenblatt, Greenblatt. Oh, like Greenblatt. Oh, Greenblatt. They tell the same story. But no, he didn't move the moon, he moved the cloud. The Rebbe The

Rebbe once happened it, first year, תשי\"ב, the Rebbe once came out and it was cloudy, takeh, and the Rebbe told the story with the Ruzhiner. That the Ruzhiner once came out Yeah, and he stood outside, looking told the story. That the Ruzhiner once came and it was cloudy, so the Ruzhiner told a story. The Ruzhiner said, ask a kashya: When the Yidden were in the midbar and the clouds covered them all over, how did they mekadesh the לבנה? They couldn't see the לבנה. So the Ruzhiner said, and while he's saying it, Moshe Rabbeinu took out a tichel from his pocket, and while he's saying it, he took out a handkerchief from his pocket, and Moshe Rabbeinu went like this, and the clouds split and you could see the לבנה. While the Ruzhiner was saying this, it's exactly what happened: the clouds move, and the Rebbe is telling this story. As while the Ruzhiner did this, the Rebbe finished the story, and he just said he didn't wait until He didn't even bother to finish the maaseh, and he walked out. Walked into his room. A few minutes later, they came to call him that the moon came out. Clouds during the day and the fire at night, no? So, but it was a cloud of fire. Oh, no. No, that's עמוד ענן, that's the spark. The עמוד ענן that traveled night. Night, they had they had clouds to protect them. That's something else. You're talking about the one that led the way, there's a עמוד ענן. This is not the עננים, this is not the ענני הכבוד. ענני הכבוד is something that surrounded the whole מחנה. Besides the fire. That's where we get That's where we get the mitzvah of sukkah. סוכות הושבתי, yeah. This is one of the shitot, yeah. Hot. In Arizona, it's very hot with with the dry heat. But still, the desert. Everything was so comfortable: the food, the the the man, the clothes grew. I guess it's my Boro Park background. I always remember hearing מעשה, קבלה מעשית.

No, we know that there were מקובלים that did it, but not not chasidim. Chasidim קבלה מעשית, the whole thing in Sefer HaZikhronot talks about קבלה מעשית, קבלה עיונית already from before from the Baal Shem, not this. That's, ich veis nicht, but I also talked about קבלה מעשית. Yeah, that we have. No, you could say certain shemot, that that that's, s'iz nisht a derech, we know the Baal Shem Tov said, no, no, but the Baal Shem Tov said, good, that's, no, but the Alter Rebbe said it took him like three months to fix him up, what he did. That story. Yeah, Alter Rebbe said. But that's no, but saying something like there are certain shemot that says, that's not called קבלה מעשית. Like, Baal Shem Tov did a mofet with with the the the the the the אייזיקלאוויטש, because he was meshaneh the צירופים, that's not called קבלה מעשית. קבלה מעשית is when you call malachim and it it's a different thing. This is No. קבלה מעשית is make pictures. Baal Shem Tov, Baal Shem Tov said, look, about the story in Gemara that there was that there was a, two, three amora'im that want to go on a ship. There was a מכשפה there. And she אמרה מילתא, she said something and the ship didn't move. אמרו הם מילתא, they said something, and it started moving again. And then she realized who they are. So the Tosafot, what did they what did they say?

Baal Shem Tov said there is a a pasuk that if you say it, it helps. If you say the פסוק, מכשפה לא תחיה, it helps. And he said, that's the peshat in the Gemara. When it says אמרו הם מילתא, it's a mistake. It's supposed to be אמרו הם מילת, and it's supposed to be a ראשי תיבות. מילת is a ראשי תיבות: מכשפה לא תחיה. אמרו הם: מכשפה לא תחיה. They looked up a old Shas and they found it, that it didn't say מילתא, it said מילת, and it had a שטריכעלע. But the the printer didn't realize it, and מילת, what's מילת, wrote מילתא. So, there are shemot. Or the Baal Shem Tov said when it came קפיצת הדרך, when it says in Chumash, that when אליעזר עבד אברהם said, that היום היום באתי, so Rashi says, מכאן שקפצה לו הדרך. From here we know, so the the Maggid says, Mikan, from this pasuk, is the שם of קפיצת הדרך. That's pashut peshat, is Mikan, from here we know, שקפצה לו הדרך. So the Maggid says Mikan is the shem of קפיצת הדרך. So there are shemot. That's not, we're not talking about the shemot when you're like you're ממשיך, you're not supposed to be ממשיך. קבלה מעשית you're doing tricks. You know what it means, basically? קבלה מעשית could be done even through a person who is not a בעל מדריגה. Me and you, if we know exactly combinations we do, and that's bad. That's not If you have formulas. But if you're a tzadik and you know, and you know how to reach certain, you know, מדריגות, just like every Yid, if you daven properly, you reach י״ג מדות הרחמים and you'll be ממשיך, so a tzadik reaches faster, has a has better channels how to reach there. That's not, you know. Adraba. Yeah, yeah. Because, what was the mashal? What did the Baal Shem Tov say, what did the the the I know what the Baal Shem No, not the Baal Shem Tov said. The טענות to the Gra about the Baal Shem Tov, that sometimes he's saying pesukim. So he gave a mashal, I think the Baal Shem Tov himself gave a mashal: there was a king who had a big treasure, and he set everything up with a mamash a סדר מסודר. And he ordered that no one should touch it, no one should buy touch it, no one should touch it. Every one has a whole kavanah. So if somebody else would walked in, and started, א כתר דא סלחה מי? You know, the son of the of the king went in, and he made some changes. The king said, \"My son, he's okay, he can do it.\" It depends who does it. A tzadik is like a son to the אייבערשטער. He can do it. No, no, not strictly stam azey meshaneh. There are certain שמות, certain things you could say, just like it says certain things you say you bring שדים. No, so you know, that that anybody could bring. It says, why don't we blow out a candle? Because if you blow, go like this, that's the way you call שדים. Only by candles? Only by fire. All right, candle, fire. Fire, you don't blow the fire. So you go like this. But there is a etzah. If you have to do it, there's a etzah how to get rid of the שדים. If you blow it out by saying, \"פעלט!\" Not the Gemara. Other things. So I'm saying, but that and that has nothing to do with צדקות. You could call the שדים, you call the מלאכים. That's not קבלה מעשית. That's why if a person is a tzadik and he's able to reach in higher מדריגות, צדיק גוזר הקדוש ברוך הוא מקיים. That's a clear thing. פעלט, that's not that's not Aramaic. I don't know what it means. It's something to get them scared, to get the שדים scared. The rain in the sukkah, is rain. I don't know, אַמאָל אַלע חסידים did. But now I don't know. Now now they don't. Now I don't know. The Munkatcher writes clearly, the תלמידי הבעל שם טוב and the תלמידי תלמידיהם, I think בכל הדורות sat in the Sukkah even when it rained. the rain, they would cover it up with a tarp and they'd sit in there. I hate to say this, they're sitting there. Are people mamash going to sit in? The what? Covered, are they going to sit in? I don't know, are they going to sit in? The what? The roldan. The roldan tarp. Reb Velvel the Brisker they say, I mean the Brisker Rav, said that we should renew the old machloket that the Gra started with the with chasidim, he should renew. But he said only against Lubavitch. Yeah, why, if you're going to renew it? Because the others are not chasidim? They look like chasidim. They dress like chasidim. What about Breslov? No, Breslov he didn't, he said Lubavitch and Breslov. That's actually what he says, Lubavitch and Breslov. Brisk is mitnagdim. I mean it wasn't Reb Chaim Brisker wasn't a mitnaged, his son was more mitnaged than him. There was a story, yeah the story was at a farbrengen, and somebody says, I think it went too long. It says שינה בשבת תענוג. So the Rebbe answered שינה בבריסק תענוג. Right? Yeah. Well who'd he say it to, some Brisker? No. Oh yeah, so why, what does he got to do with Brisk? No, he told the Rebbe, people were saying שינה שינה בשבת תענוג, we should finish farbrengen. He says, שינה בבריסק תענוג. It doesn't mean בשבת תענוג. Oh בבריסק. בבריסק, בבריסק. Why did he mention Brisk? Now I understand, cuz they were misnagdim. No, but the, no, they were the least of the misnagdim. Sure they have others which are more. Actually, Reb Chaim Brisker was very close with the Rabbi Rashab. Yeah, helped him. His son Reb Velvel whatever, was was more of a misnaged. But also didn't the Rebbe help him out? Well, got him an esrog, kalabrier esrog. He got him a kalabrier esrog. He made sure that he had. Hold on, when the Rabbi Rashab, when he opened up the yeshiva, it was one year Sukkos, it was raining, and he asked to see what the boys were doing. And First years when opened, there was once the raining very strongly Sukkos, and I don't know, he sent or somebody came and told him that he saw the bachurim sitting in the sukkah, in the rain, with their jackets over their heads, and eating in the rain. So the Rebbe said, כבר already already I see, in other words already I see that what I accomplished with Tomchei Temimim. And it's not a if you mekayem the mitzvah whatever. All right, the Rebbe made a berachah, but what I'm I'm saying is another vort here. Whether you mekayem the mitzvah or not, that's another point, which is true. The nekudah of nisht faln from the העלמה והסתר of the וועלט, that's nothing stops you. I mean, as a bachur that was the feeling you got. I remember I used to every Shabbos go to East Flatbush for שלש סעודות. They had a shul, that at that time there a lot of shuln there, so I had a shul where I was steady, I would come and speak. So I went with another bachur that always every Shabbos used to go there. It happened very seldom, but a mol a mol a mol you got lazy you know, tired, I this, it happened seldom. It happened times that It rained. When it rained, I always went. Right? Because I said to myself, the rain is going to stop? Meila if I'm lazy, good, to have a yetzer hara, but the rain is going to stop me from going if I have to go? Never. No, no no no no, I wouldn't say that. No, this is a regular shul. I forgot the name of the rav, I forgot. It was a a finer Yid, a rav, and they have a shalosh seudos every Shabbos. When I came with the rain, there come a minyan, because people didn't come. They thought I was nuts! But to my mind, this was אפגעלייגט. The

rain is not going to stop me from doing this. Everybody wants to figure out, they're going to stop because of rain. I other times it happened seldom, a mol a morgen, good, I have a yetzer hara, everything. But the rain is not going to be my yetzer hara. The rain is not it. Same thing here, the rain should stop you from sitting in the Sukkah? I maybe not מקים a mitzvah. I chazered over the vort that my uncle, my wife's uncle once said. The vort is, ליגט מיר אין קאפ because it was a very good vort. He was a משגיח רוחני in the Mirrer Yeshiva. A real ליטווישער מירער, but a very איידעלער, ממש a איידעלער ייד, a פיינער ייד, Hirsch Feldman. Yes. So, my brother-in-law, Aaron Lieberman, you know from Fort Lauderdale, he became a chasan, it was Chol Hamoed Sukkos. His shver lived in Crown Heights, his shver was Sholom Ber Pechner. So, we came, that evening, it wasn't a l'chaim, those years, they used to have a vort later a month or two. Anyway, so we came, some of us to the house. When we came into the Sukkah, we said l'chaim. And he came, the uncle. He came with his wife. The Sukkah over there was interesting. The Sukkah was by the window to the dining room. So, you had the window and here's the Sukkah. It started raining, so we continued staying in the Sukkah, and he walked out. But he went on the other side, and he was mamash with us together, but he was sitting inside, we're outside. He turns around to me, and he was an אלטער ייד and mamash a חשובער ייד, very I really liked him because he's a אמת׳ער ייד. An אמת׳ער ייד because he started סוף ימיו, put on Rabbeinu Tam's תפילין, he didn't want his children to know. He used to ask, he was in the hospital, sick already, he used to ask by the farbrengens to bring him a radio, so he'd be able to hear the Rebbe's farbrengens. I mean, he was, you can see he's a אמת׳ער ייד, no? It's like Avraham Pariz once farbreng, it was in 770. I remember someone said that the Belzer Rebbe was a big tzaddik. So, he says, \"Can be. I'm not familiar. I don't know. The Kapishnitzer Rebbe was definitely a big tzadik.\" Why the Kapishnitzer? \"Because I know that when a Yid came to the Kapishnitzer Rebbe, he sent him to the Rebbe. So, I know he is a big tzadik!\" Right? Anyway, so he's sitting inside and we're sitting outside, and it's raining. He

turns around to me, he says, \"וויל איך פרעגן, I want to ask something: Did the Rebbe say to sit in the sukkah when it rains?\" So, I said, \"Yeah.\" So, he thinks and he says: \"היער, זייט מקים מצות סוכה צי ניט, ווייסט עס נישט. אבער מצוה לשמוע דברי חכמים, זייט איר זיכער מקים.\" I like that vort! The Rebbe said, עס גייט עס אין געיער, yeah, could be. Because he felt you're not מקים מצות סוכה if it's raining, it's no mitzvah. But מצוה לשמוע דברי חכמים, you're mekayem. Which בתוכן, this is in נקודת הענין. The vort is not whether you're mekayem this. This is not going to stop you. If you have to do it, so the Rebbe said today we talk about the mitzvah, why it's a mitzvah, he said it because of the mitzvah. But this is a whole different outlook. It's like at the time of Tashlich when the Rebbe, but, oh, there's a difference. Stood outside by by תהלוכה, it was pouring rain. Yeah. תהלוכה, תהלוכה, yeah. תהלוכה he went, and the time with the Tashlich, the famous Tashlich תשי״ז, when it was raining, and the Rebbe climbed over the fence, and then the Rebbe gave mashke to everybody, it was in 770, and then one guy walked by, his hat was dry, the Rebbe touched his hat: \"Oh, you\" He only gives to those people who went. The guy said the Rebbe he ran home to change his hat, okay, but if the guy didn't do that and the Rebbe turned red. But always used to be thousands of people there, tens of thousands. Because from Boro Park used to come and they knew the Rebbe came, and the Rebbe would, but they used to always come and watch to see the Lubavitcher Rebbe. Why did the Rebbe climb over? Because it was locked! The gate was locked. And they tried to help the Rebbe. They came over with somebody, they tried with the fence that the Rebbe should step on it, and he didn't want. And he climbed over all by himself, climbed that way, climbed back, and why? Because by the Rebbe there's no such thing. You have to do Tashlich, it's raining. We had worse situations in Russia.

There was a certain situation, I'll tell you when, I'll tell you when it was. When they went to Boro, when they went to Williamsburg all these always on אחרון של פסח. And then there was a whole fight in Williamsburg. They stopped, and they came out with, you know with the FPG and this, and they threatened: \"Anyone that comes, we're going to hurt, kill you, we're going to this.\" And they went anyway. You went? Yeah, I was there. And there was a big fight, and don't ask what happened then. Next year they want to know what to do. So, they asked the Rebbe, we go? And Rebbe answered that ליובאוויטש וועט נישט פאלן קיין זאך from the attacks. From the יעווסעקציעס, from the ען קא ווע דע, from the קע גע בע, from the ען קא ווע דע, גארנישט געפאלן געווארן. Memeila, nobody would go פרעגן בא רב what to do, to ask rabbanim what to do. The answer was not to go because there's no toeles. Since they don't want to hear, the whole purpose is to go into the shul, memeila there's no toeles. But not because you're scared. And the Rebbe wrote this: we went through worse times, Lubavitch was doing with the יעווסעקציעס, with רוסלאנד, with the with the קאמוניסטן, and and and and Lubavitch cares. And who stopped us to do something that you think is right? Ela mai, ask the rav if this is the right thing to do. Maybe it's not right anymore, maybe there's no toeles. And they טאקע פסקנט. There's no there's no inyan, because if they don't let you in, like this they used to let them into shul, they used to go, so memeila we stopped going. Not to the Satmar shul. There are not many שולן in Williamsburg? Yeah, but they all have השפעה and then slowly they all change into Satmar. It's all it's all סאטמאר שטיבלעך, basically. They had השפעה and they would, but they didn't let. If they didn't let, there's no toeles, but not such a Huh? No, that year they threw stones, they flung stones and That's that's Chabad Lubavitch. Yeah. It's keen, געשאכטן מיט א ברכה. געשאכטן מיט א ברכה, huh? No, this guy swept him away. Yeah, yeah, jumped I don't know if he drove home. Jumped in the in a There was a policeman there, he jumped into the car and the police drove him away a little bit, I don't know. Good. That was it. איינער קלאפט זיך קאפ אין וואנט, געזונטערהייט. ס'איז יענעמס, דאס איז a problem. Anyway, that's not the point, I'm trying to bring out something else, but this is the whole idea. It's not because we hold the shita that the mitzvah is there, הגם it is. It works the other way: if we do it and we don't care, then we're mechuyav in the mitzvah. That's the word. We are becoming We became mechuyav in the mitzvah of sukkah even when it's raining. Because the whole reason is that you care, but if you came to a point you don't care because you know, then memeila you are mechuyav. That's why the Rebbe made a bracha. Because if you're not mechuyav, how could you make a bracha? The Rebbe made a bracha. Not eating and drinking upset him after he had his heart attack. Now, I don't know if that's the reason, but I was standing there when they they

when they saw the Rebbe had a heart attack. So they started screaming, א רויש, \"לופט, לופט!\" Someone said, \"וואסער!\" So they brought from the from the sink a קווארט with וואסער. So, the Rebbe wouldn't take it. So there are three reasons I can give why he didn't want to take it: it was disgusting, that's number one; number two, it's before kiddush; and number three, it's out of the Sukkah. Go through, come, go through. Come in, come in. Can you give us a kvetch a little bit? Huh? You have to push me a little bit because I can't push myself. No, take advantage, give him a good push already. Yeah, give him a good push, yes. You won't have a chance like this, don't worry. Kabbalas ol? Yeah, yeah. No, go, go through. There's place for you. Actually, everyone left a place for you. Who? Zalman? Zalman Rod? Oh, yeah? Yeah, yeah. Okay, there's place for you, too. Very good. In the operating room for a C-section. Who, your sister? Yeah. Oh, so right now yeshuah. והיתה היולדת... זרעא חייא וקיימא. Amen, amen! L'chaim, l'chaim! Where is she? What's her name? Liat bas Bila. Farbrengen... L'chaim, l'chaim! It's all the same idea. The

Rebbeim liked the march and the Rebbe liked because it's all, we have a lechatchila ariber, you know, like an army, you just go to victory. When he when he taught that Simchas Torah, האדרת והאמונה, the olam, I mean, who didn't know didn't know. I didn't know any different. Every time he is teaching a niggun, he said it's the French the French anthem, Marseillaise, yeah. But the people who were familiar with it couldn't believe it. I mean, this is known as a real, you know, goyishe song and it's a real I remember Avraham Mayor was there. Even in Russia everyone knew this is a revolution, a song of revolution. This is known as a song of revolutionaries. It's a revolutionary song. If you read the words, it's very very bloody. We're going to kill and we're going to wipe and the Rebbe sang it, then it was mamash for those people who those who didn't know, always wondered, I mean. Ah, France? Yeah, because of But then later the Rebbe explained, al derech like the Alter Rebbe took Napoleon's march and מטהר it, so he said we all And the emes is, that year they changed it in the parliament, in the French parliament. They changed that this should not be the real anthem. They changed it that year. Wasn't it during the Yom Kippur War and they were having problems getting armaments? Israel was having problems getting armaments and after they had the song, the French the French gave armaments to Nothing to do with that? I don't remember. I can't say not that. What I don't know, I don't know. Same with all those, even the name and and there are other people, some people can't take it. How was it going in the fan? I saw once a קונטרס written also against it.

The Rebbe calls it mivtzaim. You know where the word mivtza comes from? Mivtza was used in the army. I remember when they had when they had the war in Sinai 1950 in in '57, it was called מבצע סיני. It's a a war and An op- Not project, it's called campaign, the Sinai Campaign. A campaign, so the Rebbe calls it campaign, but he calls it mivtza, the lashon. And, and I saw a kuntras somebody once wrote that this was written by and he writes that army it's it's not nice and it's this and it's this, and by the Rebbe is punkt farkert. And we all know by חסידים בכלל, they loved the concept of an army. The whole inyan of kabbalat ol and everything from an army. So they learned so much from an army, and learn for the people from a soldier to the melech. And they always told stories, said it from the melech from the, it was always told, R'' Mendel would often tell stories. There was once a guy was standing guard by the palace, and it was so cold, that the he froze. Pashut froze. And he didn't move. And after after that he froze, they punished him. What do you punish me for? I didn't move. If you'd really be a real soldier, you wouldn't freeze. That's what happened there, by the Czar. That's what it is. So so by the by the Rebbe this is the whole... But this inyan of of the mivtzah, like like a

victory and we're we will overcome, the velt is iberkumen. That's all it's all the same thing. The lechatchilah ariber. We have a whole the whole shittah was the pshat is be'emet, וועלט is נישט קיין מקום, that's the whole vort. See, people think this is a new thing. It's it's an hemshech through chassidut the way it is from the... I once heard from this guy, he's not a Lubavitcher even, but he learned in Beit Shemesh and so he told me a lot of times he speaks to people, they ask him kashyot. So, hey, by the Rebbe this is this is, es shtimt nisht. We know שיטת חסידות, but now with with tanks, mivtzah tanks. So he says, you know what I told them? That the Rebbe understood the דרך החסידות of the Baal Shem Tov, ביז אין tank אריין! It's a different vort! It is all a hemshech, it went all the way till the tank! So the whole idea of an army and Tzivos Hashem' Tzivos Hashem', yeah, all this goes on the same. And the thing was that the Rebbe tried to to instill it in us, and I don't know if we, we really got it. In 1970? No, it's all in the beginning, Ufaratzta. The

whole concept of ופרצת ימה וקדמה. Ufaratzta started תשי\"ח. Mamash the first years of the Rebbe. And also mit kampanye, you know, ופרצת ימה וקדמה צפונה ונגבה. Ufaratzta, what does it say in Gemara about, בנוגע ופרצת, it's that that's נחלה בלי מצרים, no limits. Take over the world. To the world. It was so If you say it now it makes more sense. Now with the internet with this, you can go and take it over. Then, תשי\"ח. Yeah, that כל המתענג על השבת, נותנין לו נחלת יעקב. ויעקב שנאמר, ופרצת ימה וקדמה זה נחלה בלי מצרים. And the Rebbe started that then, it was used the goyishe date in 1957. The inyan of נחלה בלי מצרים, and go all the way to the end and pashut in gashmiyus he had such a... ach, a breite kuk, gib a kuk. Such a breite kuk and such a weite kuk. Without, before we even get to the רבי'שקייט part of the Rebbe. Yeah, yeah. Oh. Okay. Now I see. Yeah, L'chaim l'chaim. L'chaim u'l'vracha, l'chaim u'l'vracha. I didn't see too much there, but I... I learned with his father in 770 together. Told me what year, תשכ\"ז again. תשכ\"ז, כ\"ח. Yeah. Those chairs are dirty, I don't think you want to get on. You have any chairs out there? Are there any more chairs in the in that in that room? Are there any more chairs in that in that the room they eat in, you know? You know what? Bring Oh, there could be some some good ones here. Oh, okay. Oh. Mazal

tov, he had a baby girl. Oh, mazal tov! Mazal tov! The teacher had a baby girl. Mazal tov! Mazal tov! It would have happened anyway, but that's what I'm saying. Geiger had a baby boy, a baby girl. Which chamber did you get? Baby girl, you said, right? Yeah. Yeah? How many is that? Second. Second, he has a boy and a girl. Geiger? Huh? Geiger? If you make the seudah tonight, he says let's sing the Alter Rebbe's nigun for a girl. Where's Shia? Could you do that? He'll allow you to. Some hashpa'ah. Good hashpa'ah. Yeah. You got full hashpa'ah tonight, this time? This time... We're not going to sing the Alter Rebbe's nigun, but we could sing that one. What the Rebbe says... Nu, can we can we sing the Alter Rebbe's nigun? His sister just had a girl. Why not? On the phone we could connect to it. We have at least 23. And and we have maybe we can make a Beis Din to pasken that you're allowed to. He says a sevara, maybe Sukkos is a Yom Tov, you're allowed to say yes. If we pasken yes, we could do it without the... What do we say? Yes. What if we all... Anytime they wanted that they say yes, they already thought of the... would. If they wanted the other, would... They know how to ask it, right away they would say yes. No, I'm asking. Yes. [Non-speech audio] Look at this, look at this, the chassidim going through this cold, wintry, snow, and stopping for four times, no? As they're going to see the Rebbe. Yeah, that's nothing, you know? They are goyim, you know, there's nothing, where the goyim... No, they go through the cold. Are they going to a tavern? No, like a drunk wants to drink mashke, especially if it's cold, yeah. It doesn't... A drink? How's this? Take, you want also? Another piece of cake? Yeah, give us a drink. Even you, what's the problem with you? L'chaim, Zalman. L'chaim, l'chaim. Yeah, yeah. Yeah, with alcohol, amen. Yeah, so the

chassid, the Rebbe told, you see before you get to the, as by a drunk before he gets to the kretchme, chapt men a bisl mashke, you know. Right, he's already... The kretchme is where the inn where you drink, but on the way, till you get there, you also got a little bit, it doesn't go over. Oh, but by shikorim it's the same. You come again... Mevinim! So this is like a mashal. ביז מען קומט to the קרעטשמע, האט מען נישט געטרונקען? Once they went up to... If we went to the Rebbe, we'll be happy together. No, until you get, you've got to prepare yourself. You know, you've got to have something. Gemara says you ought to travel with food, right? No, but they're not talking about learning now. No, but they say, the Rebbetzin Schneersohn the story, there was once, it's a problem, and people were sitting around talking how they'll solve this, so the someone said: \"I'm sure the Eibershter will help him.\" So she said: \"ווי ער וועט העלפן דארף ער העלפן. He's going to help, of course, the Eibershter will help. But it's a mashal, a שיכור, ביז ער קומט to the קרעטשמע, האט ער נישט געטרונקען א בראנפן? ער וויל א משקה.\" In other words, they say that's a mashal going to the Rebbe. If you go to the Rebbe, there you get like a שיכור, he's thirsty, get his mashke, you get. But on the way there, you got also to be ready, you can't... Like they say maaseh with Reb Hillel.

Reb Hillel once wanted to go for Shabbos to the Rebbe, to the Tzemach Tzedek. He is old, you know, so he asked this guy, the driver to take him, a wagon driver. The guy said, \"It's very late.\" They left late on Thursday. \"We can make it on Shabbos, there's no problem,\" he said, \"but the צרה with you is you're going to start davenen, and you daven so long, we'll never make it.\" So he made a condition with him. \"You want me to get there for Shabbos? I'm making a condition lechatchilah, no דאווענען באריכות. You're going to wake up in the morning, we're stopping in the inn,\" Friday, \"Friday morning, you wake up, you finish davenen, and we go. Otherwise, I'm not taking you.\" He promised him, \"We'll do it.\" So they came, they stopped in the קרעטשמע, went to sleep, next morning woke up, started davenen. Are you in gashmiyut or in ruchniyut? What? L'chaim. No, that's... Beruchniyut, we are not talking about gashmiyut. So, so he start so he I was saying, there's a mashal the the, alright. So what, he started דאווענינג, און ער'ט פארדאווענט, and he's taking long, and the guy is going crazy. He said, \"We'll never make it to Lubavitch, we'll never make it on time.\" And he's davening, he couldn't stop him, couldn't do anything. Finally, he finished davening. He says, \"What's going on with you? We made up, we're going to the Rebbe, you wanted to come for Shabbos. What What's going on?\" So he says, \"You don't understand. I'll give you a mashal. There's a mashal of a סוחר who's going to Leipzig, to the big town, to buy סחורה, to buy certain merchandise, and he knows over there he'll get it for a good price. What happens if on the way he meets up a guy who has the same merchandise and for the same price or even cheaper? Should he say, 'No, no, but I'm going to Leipzig, I can't buy from you'? Why don't you buy from him? We're going to the Rebbe,\" he says, \"to get אלוקות, to get ruchniyut. If I started davening and I started feeling it, why should I rush and not...? Cuz if he's going to the Rebbe, it's for that reason.\" The point was they made it for Shabbos anyway, that's the story goes. They made it? Yeah, the story goes that they made it for Shabbos. Oh, yeah? Oh, nice. But the vort is, going to the Rebbe is for that reason. So you gotta, you know, going to the Rebbe there you get the המשכה, but you gotta take a little bit on the way, you gotta That's what the story with the two Chassidim with the Nigun of the... תקיע

בכח... the story that the Chassidim met, some were going there, some... Once you go you don't wanna leave. Once you go you don't wanna leave, but sometimes you have to leave, you know. Atzeret, in Atzeret. Atzeret, the Aibershter says, means don't leave, well, stay one more day. Just be here already. Huh? You have to be here, and we're still together. Yeah. Like it says, מה טובו אוהליך ישראל. מה טובו ליובאוויטש. Actually, this part מה טובו ישראל, so the Vort is an Atzeret.