Friday, but it comes always ז' מרחשון always comes out in the week of Lech Lecha. כפי הידוע based on what's known, אז די מועדי השנה that all the Yomim Tovim of the year, and he says the word מועדי means Yom Tov, but it means besides the word יום טוב, מלשון מיועד. א צייט, א זמן, any special time of the year, even if it's not a Yom Tov, because he Why is the Rebbe saying this? Because he wants to say that must be that ז' מרחשון has a connection to Lech Lecha. But it says the Yomim Tovim have a connection. ז' מרחשון not a Yom Tov. That's why he says the word מועד means לאו דווקא יום טוב. Any special time that we find in the week האט א שייכות צו די פרשה, even if it's the following week, have a connection to the parsha in which it comes. Huh? Can you turn to the end of Sukkos, in a sense, חול המועד, you know? The extension and all that. No, no, here we talk about ז' מרחשון itself. Oh. שכח. Oh, good. ס'איז דאך לערנען גאר אנדערש. Definitely. I didn't know. שאר. איך לערן א מוראדיקן מאמר. It says there's a Chafetz Chaim al HaTorah. Okay. What's chocolate? No, I Chocolate, אודאי, but the What's in that one? Rice toast. Which one has the raspberry? I don't know, mister. Not there yet. I mean, they didn't even have to put it in mine. So, do we make a berachah? You make a שהכל, maybe? Eat it separately? Make a ha'etz, or? No, it's one. You should do שהכל all over. שהכל. All right. Okay. So, it means ז' מרחשון, ah, has a special connection to the parsha. איז מובן אז אויך ז' מרחשון האט א תוכן'דיקע פארבונדן מיט פרשת לך לך. So, it must be the that ז' מרחשון must have a connection, a תוכן'דיק connection, a connection in תוכן to פרשת לך לך. ובפרט, אז ז' מרחשון פאלט אויס אלעמאל פרשת לך לך. ז' מרחשון is always Lech Lecha. נישט ווי אנדערע מועדים, not like other ימים טובים, וואס זייער קביעות in the פרשיות, when they can fall, בייט זיך פון שנה לשנה. We say every Yom Tov is connected to the parsha, but some ימים טובים that are in different פרשיות, sometimes they're in this parsha, this parsha. Since this is always in Lech Lecha, that shows even more how it has a shaychus to Lech Lecha. Okay. But what happened on ז' מרחשון? Oh, we'll see in a second. Oh. All right. וועגן ז' מרחשון זאגט די Mishnah, concerning ז' מרחשון the Mishnah says The

Mishnah says אז דאס איז דער טאג מ'הייבט אן שואל זיין על הגשמים. That's the day they start asking for rain in Eretz Yisrael. Actually, the the the other meshulach that was here the last few days, he was here Shabbos, an Israeli guy. So, he came over to me after, he says he What should he do? He's going to ארץ. He's staying here, now. We don't start saying טל ומטר, but he's going to Eretz Yisrael today. He was going He left today. He's going. So, what should he do these days? Should he say טל ומטר or not? In praying, he's here. Here we don't say טל ומטר. Should he What should he do? Huh? I don't think he should be doing it. He should? I'm guessing. It's not like ספירה. No. So, he doesn't He should these two days say say טל ומטר in שומע תפילה. So, then you're yotzei both דעות, both ענינים. Since you didn't say it in the beginning by ברך עלינו. So, you're saying טל ומטר לברכה? You saying Yeah, that's what happens if you forget to say טל ומטר לברכה, it's considered You don't have to go back. But You don't have to go back. Already. No, no, no, you have to go back! If you finish שמונה עשרה, you have to go back. That's the same ברכה. If you said ותן טל ומטר לברכה, you already said לברכה. No. If you're supposed to say טל ומטר and you didn't, and you finish Shemoneh Esrei, you have to go back. Right, yeah. But there are so many eitzot. If you finish ברך עלינו, you could say it right after ברך עלינו. If you didn't, you could say If you forgot that, you could say it in שומע תפילה. If you forgot in שומע תפילה, you could say it right after the bracha of שומע תפילה, you could say ותן טל ומטר לברכה. But the But before you say כי אתה שומע תפילת כל פה, if you insert it in there, you're yotzei. So, if he does that, tzad he didn't say it because he didn't, and tzad he did also said it for that. That's why any time you put in שומע תפילה, you can put in any bracha you want. So, you could put it in and ועל כולם you have said it. But you don't do that. Where's the place you're supposed to put it in? When in ברך עלינו? You said any bracha by שומע תפילה? Oh, before you have to say שומע תפילת כל פה. Yes, but שומע Oh, way before. Like where it says עננו? And you should be saying You should say ותן טל ומטר לברכה. Just these words, but don't do that. Because the same bracha, they're not חל over ותן טל ומטר, that's why. All right. טל ומטר is כלים ברכה. That's for other needs, too. Can Can I say it every day, in שומע תפילה? Why do you want to say it? It brings bracha, no? No. Huh? He messed up the count for the weather. Okay, so and in Eretz Yisrael you start asking for rain. Why ז' מרחשון? So the

Mishnah says, because it's ט״ו יום אחר החג, it's 15 days after of סוכות כדי שיגיע אחרון שבישראל לנהר פרת, that the last Yid that came to Yerushalayim for Yom Tov should be able to get home before it's raining. Basically, what it means is like this, that be'emet we should have started saying ותן טל ומטר to say after Shemini Atzeret. Shemini Atzeret we bentsh geshem, and then you should say it. They postponed it for 15 days, because after Yom Tov people had to go home, and if they start asking for rain it'll start raining and people get caught in the middle of the way, so they waited till the end where the last person could reach home, the furthest place, take 15 days and then they start raining. Now אזוי איז געפסקנט די הלכה in Rambam, in Shulchan Aruch. זאגט די הלכה in Rambam, Shulchan Aruch, אז אין ארץ ישראל הייבט מען אן שואל זיין גשמים בז׳ מרחשון. In Eretz Yisrael, you start asking for rain on ז׳ מרחשון. וואס שטייט מער? But that we understand, because you need for the act of a שליליות, that the geshem is only kedei it shouldn't cause trouble to a Yid till they come to the Beit Yosef or wherever. You have to understand like this, from peshat it seems that the reason we don't we start then not before, is because be'emet it's nothing to do with ז׳ חשון. It's just since we were afraid it was caught it will rain, וממילא it's a שליליותדיק, it's a negative thing, so we shouldn't get caught in the rain, says no. But the peshat is like this, aber ביז שבעה במרחשון איז נאך אלץ a המשך פון דער עליה לרגל חג הסוכות. But what it means deeper that since we're not saying it because the person some people didn't get home yet from what? From Yom Tov, that means that till then it's still a continuation of Yom Tov. Which is meforash in Shach. It says clearly in the ש״ך, שכל פעם שהיו ישראל עולים לרגל, that every time the אידן went up to you ירושלים for יום טוב, לא היו יכולים להגיע לביתם אחר הרגל, they were not able to get home after יום טוב, אלא בט״ו יום, took 15 days. So that so far we said that before too, but what he adds is, והיה דומה להם, so they they felt כאילו הם עדיין בארץ ישראל, so till ז׳ חשון they felt they were still in ארץ ישראל, עסוקים בעניני הרגל, involved in the ענינים of יום טוב, כל זמן שלא היו עוברים את הנהר הגדול נהר פרת, as long as they didn't cross נהר פרת. Once they crossed נהר פרת, that was at ז׳ חשון, that's when they stop started feeling, oh, Yom Tov is over. So what he's trying to get to is ז׳ חשון is not just a day you start asking for rain, till ז׳ חשון you're still connected to Sukkos, to the Yom Tov. And when is the when is it that you're coming away from Yom Tov? At ז׳ חשון. So dos heyst And that took the 15 days? Yeah. Dos heyst, it means, אז ז׳ מרחשון is a day which is מדגיש די גמר ההילוך והעליה לרגל. So ז׳ מרחשון expresses the end of going to Jerusalem. ער באדייט די ירידה מן העליה. ז׳ חשון is a represents the descent. Went up to Jerusalem, you're coming back. When was the real coming back? ז׳ חשון. אידן קומען אראפ פון דער שלמות הקדושה בית המקדש בירושלים. אידן come down from the שלמות הקדושה that they had the בית המקדש in Jerusalem. יעדער איינער קומט צו זיין ארט, everyone comes to his place, תחת גפנו ותחת תאנתו. The lashon in the pasuk that you come to your house, under your in your garden, under your vines and under your fig tree, בארץ ישראל אדער אין חוץ לארץ, whether it's ארץ ישראל חוץ לארץ. ביז צו דעם אחרון שבישראל אין חוץ לארץ דא גלייך לעבן נהר פרת, till the last guy got after נהר פרת, so that happened by ז׳ ח- so ז׳ חשון represents the ירידה away from Jerusalem. אזוי ווי ער זאגט דארפן פארשטיין די שייכות צו פרשת לך לך. Why ירידה? Why is it ירידה? Cuz you leave Jerusalem. This is the day you you start feeling that you went down, you came back home. That's why Is that why people start בה״ב this week? No, the reason is because you you have to fast after Sukkot, but you can't fast on in the month of תשרי. Oh, right. The first chance you have of חשון, but you could start with a Monday. Some people still do it, but most people don't. Most don't. You know, but the, in Kitzur and all these places, they do. They don't fast, they say Selichot, yeah, they don't fast. It was so funny for me. Yeah, they say they say it, but they don't fast. Someone told me that the reason is because Monday, this Monday Because they feel like they did too much in Yom Tov and they have to get rid of the No, that's not Why do we fast after Pesach and after Sukkot? Yeah. Because during the Yom Tov, people eat too much and people get, you know, פארגרעבט Yeah, too much of a physical and you got to get rid of that. No, this chocolate is good chocolate. I mean good physical, I mean. It gives you strength. You need that while you're sleeping. Yeah. Chocolate gives you strength. Yeah, especially dark chocolate is very good for you. The Frierdiker Rebbe used to have bars of chocolate in his drawer, and if he ever felt a little weak, he would eat a little bit of chocolate. Ah, that's amazing. Yeah. But, back again. But if you have to understand the shaychut to Parashat Lech Lecha, so this makes us we

have to understand the connection to Parashat Lech Lecha. וואס רעדט זיך, וואס עס איז מדגיש דאס היפוך. Parashat Lech Lecha talks about opposite. לך לך מארצך וממולדתך ומבית אביך אל הארץ אשר אראך. Go away. The הליכה והעליה פון אברהם אבינו came over at six. Forget going up, going away from his place, ארויס גיין פון חוץ לארץ, going out of חוץ לארץ, which is hard, און קומען קיין ארץ ישראל, to come to ארץ ישראל. So this is complete opposite. ז' Cheshvan is going from Eretz Yisrael back, and Lech Lecha is going to Eretz Yisrael. אף על פי אז גלייך בתחלת הסדרה ווערט אויך דערציילט אז ער איז אראפ אין מצרים, even though the beginning of the sedra also mentions Avraham went to Mitzrayim, so it's going down, דאך איז באוואוסט, אז דער תוכן עיקרי פון יעדע סדרה איז אפגעדרוקט אין איר נאמען. And we know that the main point of the sedra is in the name. ובפרשתנו, the name of Lech Lecha, so the word Lech Lecha, that brings out the main point of the פרשה, וואס ווייזט אויף דער הליכה פון חוץ לארץ, דער עליה אין ארץ ישראל. So Lech Lecha does show going up to Eretz Yisrael. So the nekudah, the main focus of the parshah, is the opposite of Zayin' Cheshvan. ובאיזה עיקר? רוב הסדרה כולה רעדט זיך וועגן אברהם'ס זיין אין ארץ ישראל. Besides that, he says, the most part of the parshah talks about Avraham going to Eretz Yisrael and being in Eretz Yisrael. The part that he went to Mitzrayim is like one section, but most of it not. ובאלד אז יעדער ענין אין תורה איז א הוראה, everything in Torah is a lesson, איז דאך פאראן א הוראה סיי אין דער פרשת השבוע, so we have a lesson סיי in the פרשה, כידוע תורת אדמו\"ר הזקן, like the Alter Rebbe said, אז מען דארף לעבן מיט דער צייט, מיט די פרשת השבוע, you have to live with the פרשה, סיי דער ענין פון ז' Cheshvan, and you have to have a hora'ah from Zayin' Cheshvan. So what is the hora'ah? אז מען דארף פארשטיין, we have to understand, ווי קומען זיך צוזאמען די צוויי ענינים? How these two come together, ווען דער תוכן הפכי איינע פון צווייטן? The tochen is opposite. So how do we say take a lesson at the same time from both? Now, you can say different times. You can say sometimes the lesson is that you have to go down, sometimes the lesson you have to go up, but at the same time? Shayach? בפרט אז דער ענין און הלכה פון ז' Cheshvan, especially that this whole inyan of ז' חשון, איז נישט נאר א ענין וואס איז געווען שייך נאר בזמן שבית המקדש קיים. Not only the inyan had to do with the time of the Beit Hamikdash, because like this you could say the ז' חשון, why is it a yeridah? Because when they went from the Beit Hamikdash, took them time. So mimela this whole thing mainly is in the time of the Beit Hamikdash. So now, really, it doesn't mean so much. So he says, that's not true. So it's not only time Beit Hamikdash when מען פלעגט עולה רגל זיין, עולה רגל. דאס איז אויך שייך צו אידן בכל הזמנים. The inyan of ז' חשון, that till then is still called Yom Tov, and from there starts the yeridah, is even all over. Where do we see? ומעובדא, די שאלת גשמים בז' במרחשון בארץ ישראל, even בזמן הזה. You see nowadays, when they don't עולה רגל, and you still start only ז' חשון. And the Alter Rebbe brings it off Shulchan Aruch, the Alter Rebbe brings the Shulchan Aruch, and he gives a reason why: אף לאחר החורבן, because even after the חורבן, היו נאספים גם כן מכל הסביבה לירושלים

לרגל. And even after the churban, for many years, they used to come for Yom Tov to Yerushalayim without the Beit Hamikdash. כמו שעושים גם היום. Like now, Yom Tov you go to the Kotel, people go. לפיכך לא בטלה תקנת חכמים, so therefore the takanat chachamim was not בטל, שתיקנו השאלה בארץ ישראל בז' במרחשון, that they made that you should start asking for rain ז' במרחשון. So it comes out that this inyan of what ז' במרחשון represents, the yeridah, is now also. Mimela this is a lesson for us now. ודאס איז נוגע בכל המקומות, even chutz la'aretz. So alright, so far, okay, after the churban, even too, bizman hazeh, but only in Eretz Yisrael maybe. So he says, \"No, it's noge'a all over.\" Lechora, for us, what's, we don't start saying, right, you know, Cheshvan, what's it noge'a to us? ווי דער ש\"ך זאגט, the Shach says, אז אויב מען שרייבט אין א שטר אחר הרגל, if you write in a שטר a date and doesn't say exact date, if it says אחר הרגל, מיינט עס ט\"ו יום אחר הרגל, that means 15 days after the Yom Tov. ווי דער Mishnah, and now בית המקדש נישטא. Af al gav, the Shach says, ואף על גב דהשתא נמי בגלות, even though now we're in גלות, מכל מקום לשון אחר הרגל נמשך מהם. Still the לשון means after the Yom Tov, like comes like over there. So the bottom line is that we see from here that this applies even nowadays, the concept of ז' Cheshvan and לך לך עבודה, and we have two opposite הוראות and the she'elah how do these fit together? And the Rebbe explains like this the kashya, the moradadik: דער עצם ענין אז אין דער עבודה פון אידן אוועקגייענדיק פון בית המקדש איז דא אן עילוי. See like this: The

עצם זאך, thing, that when you leave the Beit HaMikdash, it's also called an aliyah. What was the kashya? The kashya was we're leaving the Beit HaMikdash, ז' Cheshvan represents leaving, that's a yeridah. Lech Lecha is an aliyah. So he says, be'emet it's not such a big problem. Going down from Yerushalayim, that yeridah is really an aliyah. There is an iluy, there's something special about it. ס'איז, על פי זה יש לומר, so you could say, אז דאס ווערט אנגערופן לך לך, that even going down is called לך לך, which brings up an aliyah. It's called an iluy. That we can understand. Why? Why is there an aliyah in going away from Yerushalayim that we could refer to it as לך לך? Tell you why, he says: דאקעגן ווען אידן קומען אן כל אחד לביתו ולמקומו, דאקעגן when אידן come home, everyone to his place, און אדם חורש ואדם זורע, and everyone, he works, plant, plow, whatever you have to do, מאכט יעדער איינער, יעדער איד, פון זיינע דברים גשמיים דירה לו יתברך בתחתונים. So everyone makes in his place a דירה בתחתונים. See, in Yerushalayim, when you went or when you come to Yom Tov, you're not involved in gashmiyus. It's not a דירה בתחתונים. But when you come home, that's when you have a דירה בתחתונים through Torah u'mitzvot, through כל מעשיך יהיו לשם שמים, בכל דרכיך דעהו, everything that you do. וואס דאס איז נישט שייך בשעה מען געפינט זיך, מען געפינט זיך אין ירושלים און בית המקדש, ווען מען איז... רגל, that's not shayach so much when you're in Yerushalayim at the time of the Yom Tov. פון דעמאלט האט מען נישט צו טאן מיט עבודת האדמה. When they're in Yerushalayim people didn't work on the land. מיט הילוך הפרקמטיא, people didn't do business when you came to עולי רגל. ובכלל, being involved with the דברים התחתונים, you weren't involved in earthly things. אבער פון ז' חשון אן, ווען אידן הייבן אן צוריק צוריק אן חרישה וכולי, when ז' Cheshvan they're back, and now they're starting to work, their their work, מאכן פון דברים התחתונים א דירה לו יתברך, to make from the lowest things דירה לו יתברך, that means א יתבנו אור מן החושך. Then you take the darkness and you change it. Mimaileh, then there's an aliyah. So you go higher, that's an aliyah. לך לך, it becomes a לך לך by it. ובדוגמא שמבואר בכמה מקומות, like it says in many places regarding the ירידה הכללית, the general yeridah of the ירידת הנשמה למטה בעולם הזה, the neshamah comes down into this world, so is it a yeridah or an aliyah? One act, a yeridah, so that other act it gets an aliyah, it says, אז דורך איר עבודה למטה אין דברים גשמיים, by coming down and working for in גשמיות, צו מאכן די וועלט א דירה לו יתברך, to make the world for a דירה, ווערט זי ניתעלה העכער ווי זי איז געווען פריער, לפניה, it gets higher. So the same thing we can say here also, that it's no stira basically, because even though once they Lech Lecha one is going down, but the going down is really going up, because that's when you accomplished the kavanah of דירה בתחתונים. דאס איז אבער נישט מספיק לבאר די שייכות פון פרשת לך לך ווי דאס איז אין פשוטו של מקרא. If you just would be dealing with the word Lech Lecha, okay, could say Lech Lecha means going up, and this is going up, but look at the pshat of Lech Lecha. Where did he physically go by Lech Lecha? He went to Eretz Yisrael. אז עס רעדט זיך וועגן הליכתו פון אברהם פון חוץ לארץ קיין ארץ ישראל. פשוט פשט means he went to Eretz Yisrael. וואו עס איז מודגש der לך לך איז דורך דעם הילוך פון חוץ לארץ קיין ארץ ישראל. So there is, the Torah says, how was Lech Lecha accomplished? By going from חוץ לארץ to Eretz Yisrael. So that happens to be a contradiction to the inyan of the yeridah that happens on ז' חשון. It wouldn't be specifically that, just that the etzem word aliyah, aliyah fits to the yeridah, but not aliyah to Eretz Yisrael. דאס צו פארשטיין, The chiluk between the מעמד ומצב מיט די מעלות פון די עולי רגלים, so he says, let's understand, in order to understand this we have to first explain the difference between the Yidden's matzav when they went up to רגל, וואו זיי האבן זיך געפונען לפני ה׳, where they're in Yerushalayim, by the Beit HaMikdash they were in front of ה׳, לגבי זייער מעמד ומצב געפינען זיך יעדער איינער אין זיין פלאץ און באהאפטן מיט תענוגים, compared to the way their matzav was when they came home in this place, נישט לפני ה׳, not in Hashem. וואס עס איז געווען א ירידה לגבי זייער מעמד ומצב זייענדיק מיט ה׳, that we understand that coming down when they're not לפני ה׳ that's a big yeridah. איז אבער דא א עליה און א עילוי דוקא דורך דעם וואס זיי זענען ווייט, נישט אין מקום וואס שכינה שרא. There's a maalah in being far. See, before he explains the inyan of דירה בתחתונים, now he say בכלל there's a maalah in being far. What's the maalah in being far? So he goes a little bit in nigleh here. דער Shelah מביא א דוגמא לדבר in nigleh, the chiluk between a שכיר and a שליח, difference between a hired worker and a שליח. A שכיר, ער טוט דאס בדרך כלל אין דעם ארט פון דעם בעל הבית. When you hire a worker, mashal, you have an house and you want someone to fix something, so the hired worker works close to the owner, אדער במקום מתחשב עם הבעל הבית. Even not, but he works with something that belongs to the owner. That's why he hired him, hired him to do something. משא״כ a

שליח, on the other hand, a שליח, איז בדרך כלל נישט במקום הבעל הבית. The whole idea of שליח means, I'm sending you someplace, די ענין איז, דער ווארט איז, לשון שליח, the word שליח גופא means, ער ווערט אוועקגעשיקט פון דעם משלח. שליח means he's away, sent away, און אויך זיין עשיה איז לאו דוקא מיט חפצי הבעל הבית. When you're a שליח it's לאו דוקא that you're working with something that belongs to the owner, with the משלח. שליח means, ער טוט א מעשה איזה שתהיה. I can tell you go bring something there or or go see something for me there, but it's not that you're working necessarily with my things. So on one hand, who's closer to the בעל הבית? The שכיר is closer to the to the סוחר than the שליח to the משלח. עס איז א חילוק בעצם בין שכר בכי יתמשש בשליח. It's also, there's a big difference, also another difference between a worker and a שליח. A שכיר is, כל עשייתו איז צו ליב זיך. The guy hires himself to work, why does he work? He's got, ואיליו הוא נוסא את נפשו, the pasuk it says, that he's always looking his nefesh, his his livelihood is depended on the work. Wiederum, the musag of a שליח is, the idea of a שליח is, אז די פעולה און די מעשה וואס ער טוט איז דער עיקר נישט פאר זיך נאר פאר דעם משלח. By a shaliach

it's the opposite, I'm doing something for you. שלוחי כמתו, I'm doing something for you. Shaliach doesn't mean I'm doing for myself. שכיר for myself. Shaliach is I'm doing something for you. דעריבער איז א שכיר, וויבאלד דער ענין איז ער טוט שכר לזיך, a שכיר, since he does it for himself, איז א שקלא וטריא אז די מעשה קען זיין ווי מעשה העשיה. The whole discussion, if a worker does something for you, is it considered as if you do it? יורד אל תוך הבעל הבית, עשה את המעשה. So, pashut, that if a worker does something for you, it's as if you did it. משא״כ a שליח, הגם אז ער איז נישט אין דעם ארט וואו עס איז דער משלח, even though he's not in the place where the משלח, וויבאלד אבער ער טוט עס דוקא נאר פארן משלח, since he does it only for the משלח, איז די עשיה פונעם שליח כאילו ווי דער משלח האט עס געטאן. ס'איז שלוחו של אדם כמותו, that what the shaliach does is משלח, אדער נאך מער, די מעשה גופא איז זיך מתיחס צום משלח. There's two things. There's different levels in shlichut, we all know, we all learned the sichot, three, three ways of explaining shlichut,