commandment where it says you shall go in His ways. That's the literal translation. You shall walk, actually go, walk in His, Hashem's ways, is in this week's פרשה. רעכנט דער רמב\"ם אין דעם מנין פון די תרי\"ג מצוות, the Rambam counts it amongst the 613 mitzvot. In other words, the Rambam says we know there are 613 mitzvot, because the Gemara says that. If you look at the Torah, how many times it says do this and it says don't do, there's much more than 613. So, obviously, not every time it says to do something, for some reason, goes into that category of the numbers. In other words, we say there are 613 mitzvot, there are more than 613 mitzvot. There's just a certain number that we apply to different mitzvot. So, this one the Rambam counts, that one of the mitzvot is you shall follow in Hashem's ways. And the taytsh to the mitzvah, and he explains it like this: והדמות בו כפי היכולת. מע זאל זיך גלייכן צום אייבערשטן כפי יכולתו לויט דער מעגלעכקייט, that you should, you should imitate Him. Compare yourself, try to imitate Him as much as possible. דאס הייסט, מע זאל זיך פירן לויט די מדות פון דעם אייבערשטן. That means that we should behave according to the the middot, the the characteristics, the qualities of Hashem. און דער רמב\"ם ברענגט דארט די דרשה, the Rambam quotes the derashah the Gemara says, מה הקדוש ברוך הוא נקרא חנון, אף אתה היה חנון. Just like

Hashem is called חנון, חנון how do you translate חנון? Compassionate? Merciful. Merciful. That's רחום, רחום. חנון is different things. מה הקדוש ברוך הוא נקרא חנון, אף אתה היה חנון. מה הקדוש ברוך הוא נקרא רחום, אף אתה היה רחום. What's what's the difference between חנון and רחום in English? Merciful and compassionate. Okay. Are they a difference or is it just they found two different words? No. There is a? Okay. Hashem is compassionate, you should be compassionate. Hashem is merciful, you should be merciful. מה הקדוש ברוך הוא נקרא חסיד, השם is called chasid. Chasid comes from the word chesed, which is kindness, אף אתה היה חסיד, you should be a chasid. You can interpret that. דער אייבערשטער איז א חסיד, he wants us to be chasidim, too. Anyway, so this is what it says, you should follow, imitate the אייבערשטן. Now the Rebbe is going to ask a question here. צווישן די שרשים וואס דער רמב\"ם גיט בנוגע ענין המצוות, amongst the roots, the rules that the Rambam gives It also says תמים, the pasuk says that תמים תהיה עם השם. Especially ט\"ו אלול. תמים תהיה. Yeah. So the Rambam counts this amongst the 613 mitzvot. He puts it into that category of the numbers. זאגט ער, the Rambam in the roots when he gives, when he says וואס דער רמב\"ם גיט בנוגע ענין המצוות that he gives which mitzvot fall into the category and which not, so actually half of the book are the rules. 14 rules? Yeah, 14. 14. שרשים he calls them. Actually, he wrote the Sefer HaMitzvot, the list of all the mitzvot, he had planned to make that as an introduction to the ספר, to the Mishneh Torah of the Rambam, and it turned out so big that he made a ספר for itself. I always heard that the, that the book sellers wanted to sell a separate book, so they separated it. No, no. It became a big book, became a big ספר. It's supposed to be the הקדמה, at least for the first... No, the הקדמה he has a separate one. He has he wrote I mean like the... He wrote it as hoping that, I don't know, but he wrote the שרשים, the rules of what he counts and what he doesn't, is half of the book. It's even, I think even bigger, more than half of the book. So there he says of Sefer HaMitzvot? of Sefer HaMitzvot. אז

א ציווי כולל, is any commandment which includes everything. So give an example. אזוי ווי עס שטייט, 'את חוקותי תשמרו'. The pasuk says, you shall keep My commandments. That sounds, that's a mitzvah. But that's called a מצוה כוללת. It's a mitzvah that's not something specific. It's very general. Oder 'קדושים תהיו', you shall be holy, ווערן נישט גערעכנט אין מנין המצות, וואס ס'איז נישט קיין ציווים אויף א געוויסן פרט, they're not commandments to do something. You only count when he says there's a מעשה מפורש, there's a specific act: put on tefillin, eat matzah, blow shofar, say Kriat Shema, anything specific. When there's a general, be a good person, be a good Jew, it's a mitzvah to be a good Jew, but you can't count it amongst the 613, because it encompasses the whole Torah. Huh? That's one of the שערים? No, no, no, no. In one of the, the one of the שרשים, the שרש the yeah, the rule that he says, one of those rules is that any mitzvah that's a מצוה כוללת, he doesn't count, unless there is something specific, because this includes the whole Torah. So the

question is, לכאורה, איז אויך די מצוה פון 'והלכת בדרכיו' א ציווי כוללי. This mitzvah, you shall go in Hashem's ways, is a very general mitzvah. פארוואס, הגם די פרטים פון דער מצוה, אז יהא רחום, ויהא חנון, ויהא חסיד, גייען אריין אין גמילות חסדים, even though the examples that the Rambam gives are a specific mitzvah, be compassionate, be merciful, do chesed, they all fall into the category of one mitzvah, the mitzvah of גמילות חסדים. וואס גייט אריין אין מצות ואהבת לרעך כמוך, which is part of a specific mitzvah, you shall love your fellow Jew. איז דאך פארבליבן, if he's מבאר דעם פירוש והלכת בדרכיו, but the way the Rambam describes, these are just examples he gives. But the way he puts the meaning of the word והלכת בדרכיו, you shall go in His ways, he says: להידמות בו יתעלה כפי היכולת. Try to copy Him as much as you can. גייט דאס אויך אויף אלע מצוות. So what it really means is, the Rambam gives examples: be רחום, be חנון, be merciful, but really והלכת בדרכיו means: go do everything Hashem does. ווייל זיי אלע זיינען דרכיו של הקדוש ברוך הוא. Every mitzvah is the way of Hashem, ווארום דער אויבערשטער איז מקיים אלע מצוות, Hashem keeps all the mitzvot. איז דאך איז דאך דער ציווי והלכת בדרכיו נישט קיין מצוה פרטית. So when it says, \"Go in His ways,\" what how do how would you define going in His ways? Keep all the mitzvot! So it's not a a specific mitzvah, it's a general, it's not a specific one, נאר עס כולל אלע מצוות, it includes all the mitzvot. און פאר דעס וועגן ווערט עס געציילט, ווערט עס געציילט אין Rambam אין מנין המצוות? Nevertheless the Rambam counts it among the mitzvot, which seems not to fit to the rule that the Rambam himself gave, that if it's a מצוה כללית, it's not considered one of the תרי״ג מצוות. So והלכת בדרכיו is one of the 613 of It is. That's the kashya. That's how he starts off the sicha. דער ציווי והלכת בדרכיו וואס רעכנט דער רמב״ם אין מנין המצוות, it's one of the 613. And the kashya is the Rambam himself gave a rule that when it's a מצוה כללית, a principle, that it's not part of the mitzvot. מוז מען זאגן, so we're forced to say, אז אין דעם ציווי והלכת בדרכיו איז פאראן א געוויסער ענין וואס איז נישטא אין אנדערע ציווים. והלכת בדרכיו must say something specific where we don't find in any other mitzvah. That's right. און צוליב דעם חידוש אין דעם ציווי, and because of that specific chiddush, something new that's there, ווערט ער געציילט אין מנין המצוות, that's why it's counted in the mitzvot. And he's going to explain why. Al derech with the מצוה ועבדתם את ה' אלקיכם. There's a mitzvah, you should serve God. וואס כאטש אז זי איז פון די ציווים כוללים, we serve God. Well, how do you serve God? Do all the mitzvot! So it's one commandment which is כולל, includes the whole Torah. ווארום מיט יעדער מצוה דינט מען דעם אויבערשטן, with every mitzvah you serve Hashem. So when it says \"Serve Hashem,\" it means keep all the mitzvot. פון דעס וועגן, still, מצד דעם חידוש וואס איז פאראן אין דער מצוה ווערט ער געציילט אין מנין המצוות. Because there is something specific in addition. What is it? That you have to davenen. Serving Hashem is davenen. Because even though it means everything, but since there is some specific thing that's added there which we don't have, it's not if not for this pasuk we wouldn't know that specific thing, that's why it's counted. The same thing here, when it says והלכת בדרכיו, you should go in His ways, even though it means keep all the mitzvot, but there is something that the Torah is telling you specifically here which we wouldn't know otherwise, and that's why מנין המצוות. Now, what is it? וואס איז דער חידוש וואס אין דעם ציווי והלכת בדרכיו וואס שטייט נישט אין אנדערע מצוות? What's the special thing here that this pasuk is telling you that doesn't have in other mitzvot, and therefore it's counted as a specific separate mitzvah? So, you can say, let's go at the words. He's going to explain the two words: והלכת, בדרכיו. You shall walk, not walk, go in His ways. והלכת means אז דער אופן קיום המצוה דארף זיין בדרך הליכה, that when you do the mitzvot, you shouldn't just you should do it, it should be you should do it in the form of traveling. עס קען זיין אז מען זאל מקיים זיין מצוות און פאר דעס וועגן בלייבן שטיין אין דעם זעלבן ארט. It's possible to do mitzvot and you still are not traveling, you still are not going anywhere, you're staying in the same place. אין דעם זעלבן מעמד ומצב ווי עס איז געווען איידער מען האט מקיים געווען די מצוה. You could be in the same situation, the same level as you were before you did the mitzvah. So you did a mitzvah, no one said you didn't do the mitzvah, but you didn't travel, you didn't go, you didn't wind up, yes, you didn't advance. I think that's that's exactly the point here. אויף דעם קומט דער ציווי והלכת, the Torah says you shall go, you shall travel, אז מען זאל מקיים זיין די מצוה איז אויף אזא אופן אז עס זאל פועלן א הליכה אין דעם מענטש וואס איז מקיים, that you should keep the mitzvot, but a specific way. What's the specific way? That this every time you do a mitzvah you should be traveling, you should be going. ער זאל ארויסגיין פון זיין פריערדיקן מצב.

Going means, as he'll explain, you should leave your original situation, און דערהויבן ווערן צו א העכערע מדריגה, and reach a higher level. Every time the mitzvah should make you reach You should leave. What's traveling? Traveling means, he'll explain, you leave one place, you come to another place. That's what it is, you should go away from your level. It doesn't happen automatically? No. No. Young man, you don't have God doesn't און דורך וואס פועלט מען דעם והלכת? And how do you how are you able to do it? How is it possible, what is it that causes that if you do a mitzvah you're reaching a different level? Next words: בדרכיו. You go in His ways. What does that mean? ער איז מקיים די אנדערע מצוות צוליב דעם וואס עס איז דרכיו של הקדוש ברוך הוא. When you do a mitzvah, you have to keep in mind that you're doing it because this is Hashem's way. ער טוט עס בכדי להידמות בו יתעלה. You do it because you want to compare yourself to Hashem. און דאן ווירקט עס אין די מצוה דעם ענין פון והלכת. And then you become you travel. In other words, you could do the mitzvah because Hashem says so, fine. But there's another kavanah that's added here, a specific kavanah that you have to have, that you're doing it because by doing that you'll be close you copying Hashem. Can you explain? God elevates you. Yeah. Yeah, right. חאטש. You ask your question. חאטש אז דער קיום המצוות שפילט זיך זיכער א זיכוך אין דעם בן אדם וואס איז מקיים די מצוה, אין וועלכן אופן ער זאל נאר מקיים זיין, even though when you do a mitzvah it purifies you whichever way you do the מצוה, אויך ווען ער איז דערביי נישט מקיים דעם באזונדערן ציווי פון והלכת בדרכיו, even if you don't have the special thing in your mind that you're doing it because this is Hashem's ways, it still has an effect, a positive effect on the person. ווי עס פילט זיך ווען מען איז מקיים א מצוה אין א נידעריקסטן אופן פון שלא לשמה, even if you do it at the low level of שלא לשמה, which means not for the intentions of the מצוה, אויך דאן ווירקט די מצוה אין אים, it still has an effect. If you do a mitzvah whether you do it for the proper intentions or not. See, unless it's that if you do it for a negative thing, do it something the opposite, that's something wrong, but if you do it without intent you do the mitzvah. The din is, if someone blows shofar and doesn't intend to do the mitzvah, so we pasken many things מצות אינן צריכות כוונה, but even if you did it, but as long as you did the mitzvah, it's a mitzvah. And if it's a mitzvah, it has an effect on you. Every mitzvah has an effect. און דורך יעדער זיכוך גייט ער ארויס פון זיין פריערדיקן מצב. Every time a mitzvah effects you and purifies you, you're leaving your your previous level and you're going to a new level. So what are we saying that you have to have the special intention of doing it because you want to connect yourself or you want to copy Hashem? דאס איז אבער אן ענין שבהעלם. The thing that the mitzvah accomplishes, you don't feel. Definitely every mitzvah accomplishes, but we don't see it. See people put on tefillin every day, you don't see the difference. The ציווי והלכת is, when it says that you shall go in His ways, צו מקיים זיין די מצות באופן כזה אז ער זאל זיך פילן בגלוי ווי ער דורכדעם והלכת. You have to feel it in a way that you should feel it, and you should pashut feel that you're reaching a different level. Now what does that mean? א ווארט פלעגט ער צו זאגן: אין די פארהאלט, אין דער וועלט איז דא רבנים, we're talking about the good ones. One of the rabbanim he said, they're like a portrait, like a portrait. Today the same, tomorrow the same. You don't, I see myself over the 20, 40, 50 years, the same. A chasid, any time, old chasidim I knew for all these years, they're they're different all the time. Why? Because the the the Rebbe wanted avodah. They always were working with themselves. In chasidut, and learn a, and when you work with yourself, you're, like it says here, you're you're not the same. It's a פלא'דיגע ווארט here. And that's what he used to say, that ליטוויש איז like a portrait, a picture. The ווארט באמת from Moshe Vilanker. Moshe Vilanker was a chasid of the Alter Rebbe. His problem was he couldn't say a רי''ש. That's right. He couldn't say a רי''ש, right? When he used to speak, say the Rebbe, he said the יעבע. First I didn't know why he couldn't. That part of Europe, it's so today. Right. So he once was saying, what's the chiluk between a chasid and a mitnaged? He said, a mitnaged is like a פארטרעטקע. Portrait, like you said. The picture is always, after 25 years, the same. A chasid is a, אריינגעקראכן און ארויסגעקראכן, אריינגעקראכן, אריינגעקראכן. You get in and you get out. Now you get in and then you get out and you go higher? Right. So he said it's not a פארטרעטקע, it's an אריינגעקראכן און ארויסגעקראכן. Okay, so now we know you

have to go up. Now, what does it really mean to to to go higher? So he says like this. A פסוק ונתתי לך מהלכים בין העומדים האלה, שטייט אין חסידות, שטייט אין חסידות on this specific פסוק, אז מלאכים און אזוי אויך נשמות איידער זיי נידערן אראפ למטה, that malachim and also neshamot before they come down, a ייד'ס נשמה when it's still up there, ווערן אנגערופן מהלכים, עומדים, they're called standing. They're always standing in the same place. נשמות למטה, but when you come down here and you're able to fulfill mitzvot, so זייער קיום פון תורה ומצות ווערן אנגערופן מהלכים, they are called travelers. Why? חסידות איז מבאר, חסידות explains like this. What does that mean? חאטש אויך מלאכים און כל שכן נשמות למעלה זיינען כסדר עולה בעילוי אחר עילוי, we know malachim also constantly go higher and higher, and neshamot before they come down here also go higher and higher. פונדעסטוועגן ווערן זיי אנגערופן עומדים, as high as they go, they're still called standing in one place. פאר זייער עליות זיינען בסדר המדרגות, they're traveling, they go higher in a fashion, in a fashion of the order, in an order which is בערך, it means the second level, the higher level, is still בערך, how do you say in English? Comparable. Relative. Relative to the lower level. וממילא זיינען זיי באגרענעצט, therefore they're limited. Let me explain. יעדע עלי' איז בערך צו דעם פריערדיקן, every elevation is still b'erech, comparison, comparable to the lower one, ווי הויך עס זאל נישט זיין די מדרגה, צום ערך עס איז די גרעכנט זיך, and as high as they reach, איז עס נאך פארבונדן, האט א שייכות צו די נידעריקע מדרגה וואס ער האט זיך געהאלטן פריער פון דאס, still connected to the beginning. In other words, if you have a ladder, and the first the second step is connected to the first, so when you go to the second, you taka went higher, but in essence, in abstract thinking, you never left the lower level, because the higher one is still connected to the lower. When you come to the third level, which is connected to the second, which is connected to the first, so the third, you never left the first. And you can go on and on, as long as there is no gap gap in between, there's no jump, and you're constantly you're still connected to the lower ones. און דער עיקר הייסט עס, דהיינו זיי שטייען אלץ אין order. As much as they're going, we still call them be'emet, really they're standing in one place. אויב דורך זייערע העכסטע עליות גייען זיי ניט אוועק אינגאנצן פון די פריעדיקע נידעריקע מדריגות, מדריגות. As high as they go, they didn't really really leave the lower levels. בהיפוך וואס ס'איז צוגעזאגט צו די נשמות נאך נאך זייער אראפקומען למטה, מיינט to travel, and this happens to those neshamot, us, Yidden, who come down here, מיינט אז די עליה איז אין אן ערך פון דעם סדר און אן קיין גרענעץ. You could go beyond any order, beyond any limit. דער גרייכנדיק צו דער העכערע מדריגה זאל זיי שוין אינגאנצן אוועק און האבן ניט קיין שייכות מיט דער דרגא אין וועלכע זיי זענען געשטאנען פריער. When they reach the higher מדריגה, the lower one doesn't count. Taka it says that when a neshamah goes lemalah, it goes from level to level, that has to go through a purification in each level. It says it goes through נהר דינור. A neshamah has to go through a river of fire. Why? To forget the previous level, because it's so high that the previous level shouldn't mevalbel, shouldn't mix them up, because then But that's only coming from here, because they were down here, so they go from נהר דינור, they go to higher levels. Huh? Yeah, a mikveh of fire. דערמיט איז מובן, and that's we understand, אז דער פירוש והלכת בדרכיו, this is a pshat in, \"you shall travel in His ways\", \"you shall go in His ways\". So we're saying to go means not to stand, but to to to travel, that means אז דער קיום המצות זאל זיין אזא אופן, that when you do a mitzvah, it should be in a specific way. What's to be the specific way? אז ס'זאל דערהויבן ווערן דורך זיי אין אן אופן בלתי מוגבל, you should be elevated in such a way that's beyond limits, אן איבערגאנג פון גבול אין בלי גבול, וואס דאס איז קרם הלע, you should go from limitation, which normally were limited, to a level of bli gvul, of beyond, of infinity. In other words, because the higher level has no connect 'cause if it's if it's finite, it's still better than this. Better means it's still connected. You have to go higher than that. Every time we do the mitzvah, we're expected to make this kind of The jump. the jump. And is the the Rebbe going to tell us how to do that yet? Or, I'm just curious. Well, we'll have to wait. I'll have to ask now. I don't know. א נברא איז דאך אבער א מוגבל. There's no limit at all? No limit here doesn't mean really no limit. No limit in comparison to what you had before. Right, uh-huh. In

other words, it's not like when you go from one to a million. One to a million is A million is made up of a million ones, but infinite means it's not a shaychas. Same thing here, lefi erech. When it says a person should serve השם בכל מאדך, ואהבת את השם אלקיך, love השם בכל your libcha, your heart, ובכל נפשך ובכל מאדך. What's me'odecha? It says bli gvul. What does that mean? Does it mean bli gvul? It means in your level, to you. So it says hapshat kipshuto. If a person should give tzedakah, if you can only give a dollar and you give two dollars, to you that's your bli gvul, you're going beyond limitation. Now, a rich man will give the two dollars, he's so stingy. Because for him, instead of giving a thousand, he's giving two dollars, for him it will be something, like two million or whatever. What I'm saying, so that means lefi erech him. You've got to know your bli gvul number. You've got to know your You've got to know your number, yeah. You've got to know where your gvul What your gvul is, and you can go higher than that gvul. Okay. But a נברא, he says, a person who is created is still limited, is, number one, ווי קען ער דורך זיין באגרענעצטע עבודה אויס זיין בלי גבול? So how could Whatever we do is limited, so how could, through your limited act, reach a level of infinity? And second, אויב ער דערגרייכט יא צו א בלי גבול, if you do reach בלי גבול, ווי קען ער דאן בלייבן א נברא מוגבל? So how could you stay a limited person? In other words, it's a contradiction. We're saying you are limited, and you should reach a level of unlimited. If, first of all, you can't reach, and if you do reach it, then you're not limited anymore. און קודם כל זאל מען וויסן ער איז א נברא. You can't be a נברא, you can't be a creature, created, limited being. אויף דעם זאגט ער \"והלכת בדרכיו\". That's why he says, \"Go in His ways.\" אז מען זאל זיך פארבינדן מיט די דרכים פון הקדוש ברוך הוא, you should connect yourself to His ways, דורך דעם, דורך מקיים זיין די מצות זאל ער וויסן אז דאס איז די דרכים פון השי\"ת. Now, like you

said before, keep in mind when you do a mitzvah, that you're doing it because these are the ways of Hashem. ומאחר אז דער אויבערשטער איז נמנע הנמנעות, Hashem is beyond any limitation, in other words, by Hashem He is a נושא הפכים, He could have two opposites, קען השי\"ת פארבינדן א נברא א גבול מיט בלי גבול צוזאמען. Hashem could do it. If you're doing it because it's Hashem, you're connecting to Him, so just like He is not limited to the problem of the connection of גבול and בלי גבול, He has both opposites, He makes us, too. אז אז, number one, א נברא דורך זיין עבודה מוגבלת זאל זיך ביי אים אפטאן דער הלכה אז ער זאל זיין א בלתי מוגבל, Hashem makes, if you do it because of Him and you connect yourself to Him, He will make that you will reach a level of בלי גבול, און אזוי אויך נאך זיין אומבאגרענעצטע עליה זאל ער פארבלייבן א מציאות א מוגבלת, and and still remain a גבול. As you are, as a limited being, you have a connection to בלי גבול. Why, it's a contradiction? What contradiction? By Hashem there's no contradiction. So if we connect Hashem us ourselves to Hashem, it's going to be no contradiction. So it's knowing the שורש of the mitzvot, the kavanah of the mitzvot It's doing the mitzvot. No, it's just doing a mitzvah with this kavanah. with this kavanah. Yeah, with the kavanah of doing it because it's דרכיו של הקדוש ברוך הוא. The

famous example like, can Hashem make an elephant through a needle hole without making the needle hole bigger or the elephant smaller? That's the, that's the Rashba. Right. That they wrote זה במורה נבוכים? לא בטוח. That the the people, people, ah, this figure, this is the Rashba, that the people wrote to the Rashba saying, this is the לשון that they used, יש טבע נמנע בחיק הבורא, that even by Hashem there are, such a thing is impossibilities. למשל, I, we know Hashem is כל יכול, Hashem could do anything, but they said, lemashal, if you want two opposites, like an elephant, which is big, to go through the hole of a needle, He could do it. He'll make the elephant small. He'll make the hole big. But the elephant should remain big, and the hole should remain small, which are two, and they should go through, that's impossible. Even by Hashem, that's an impossibility. And the רם the Rashba answered it's not true. Hashem is נמנע הנמנעים. He is impossible of impossibilities. He could do it. He can make, I make no sense. In our sechel it makes no sense. Who made our sechel? The Eibershter. He's the Creator. He To Him it's nothing. They

say that in Lubavitch that, they say, like בקיצור, קבלת פנים, by some affair, there were two bachurim standing and talking, they're they're arguing, like loud. What is their argument? You know, one and one equals two, and things like that. In אצילות, one and one is two also, or not? It's a higher world. No, for whatever, this idea, but they were arguing, I don't know, but I heard that the Rabbi Rashab passed by, and he overheard them, and he said, who says in אצילות one and one is two? In other words, אצילות it's a different world. Like the מעשה with the with the Sanzer. Sanzer was Rav Chaim Sanzer, Rav Chaim? No, no, by by shalosh seudot it was dark, and so once he started coughing. Shalosh seudot that's by the by the פוילישע רבי'ס, this is the time of the, and he was a tzadik, he is a tzadik. When they cough? So, he started No, it's time when they reach high level. He started coughing. So, and then when his son, Reb Yechezkel, saw it, so he brought a cup of tea, and he gave him a cup of tea. So, he looked at him, he says to him, ווי קומט טיי אין אצילות? How does, I'm now in אצילות. How does tea come to אצילות? So, he says to him, ווי קומט הוסטן אין אצילות? How do you cough in אצילות? So, he said, מעולם לא נצחני אדם אלא זה. No one ever won me. But ווי קומט הוסטן אין אצילות? Anyway. יש איזה כולל בבני ברק, שמה דרך עולם הבא, עולם של עתיר. Yeah, probably, but he's still small. What, make the, not small, the פירוד, the this. Good, but that's not two opposites. He come to the He come to מלך, he could Yeah, yeah, he could kvetsh he could kvetsh himself in, and do something like that. Yeah, that yeah. But to stay big, to stay big and to walk through. Okay, דא מעג מען פארשטיין, you still have to understand, די כוונה עליונה איז doch אז אלע ענינים וואס א מענטש קומט צו, זאל זיין דורך עבודה. Hashem wants that whatever we reach, we should work for it. Because if not, ס'איז באקאנט וואס מען זאגט מען גיט די אלע השפעות, מה זה? אן זיין עבודה? If Hashem would give us great things, spiritual levels without our working for it, it is נישט תכלית הבריאה, it's not so good.

Gemara says, it's דא נהמא דכיסופא, בושה, it's bread of embarrassment. It's something that, people only like to get things that you worked for. No one likes handouts, and if you do get it, if you have no choice, you're embarrassed. A poor man walks around, you think he likes it? He's embarrassed. So, if a person reaches a level because he was given by somebody else or by even by Hashem, you don't feel you worked on it. The Gemara says אדם רוצה בקב שלו יותר מתשעה קבין של חבירו. A person would rather have a little bit that he earned, than to have 10 times as much that was given to him as a as just a handout. So that case, Once had a baal habayit, they had a car, a little car driving around. But he had option to drive, and hold a bigger car. Why don't you that, ah, that I get as a gift from my, so I don't want to use that. I want this one I bought. Exactly. [laughter] To me the result. Yeah, yeah, that's in the nature of a person. He didn't want it fixed and was broken down. מוז מען זאגן אז דער עילוי פון ומהלכת, עילוי בלי גבול קומט דורך די, קומט דווקא דורך זיין עבודה. So, if we say that a person is able to reach a level, that he jumps from one level to the other, and there is no connection to the previous level, it's bli gvul, he reaches a higher level, unlimited way, and we said, and so must be, since it's a level that we reach, and the real way to reach it is through avodah, through working, so must be we reach through working. But how does this fit to what we said before? ווי פריער האבן מיר באקומען, the way we said before it comes out לכאורה, אז דורך זיין באגרענעצטע עבודה קען ער נאר נאר צוקומען צו מוגבל'דיקע עליות. Through whatever we do as limited people, we can only reach limited levels. אום צו דערהייבן בלי גבול, קומט עס צו נאר ווייל דער אויבערשטער איז מעלה צו דעם. But that higher level we said before because Hashem makes it. Since Hashem is able, is bli gvul, and He's not limited, and He has the opposites, He could make us too. So really something comes from Him. So when a person reaches that level, he didn't do anything for it. Can't be, Hashem whatever He gives us, whatever we He wants us to get, He wants us to work for it. וכל שכן אז די עליה פון הילוך מיינט ניט אז דער מענטש וואס ער טוט איז ער בעל הגבלה, און נאך דעם ווערט ער געהויבט, ווערט ער דערגרייכט וויפל ער קען, הייבט מען אים אופ ממעלה עליה בלי גבול. נאר דער אויבערשטער וואס ער איז נמנע הנמנעות, גיט ער איין א כח אין עבודת האדם אז די עבודה זאל זיין אזוי, זאל זיין בלי גבול. In other words, he's saying lichorah you would say like this, not a problem. We're not saying before that you do whatever you can, and that's gvul, that's limited. Then Hashem will give you what He wants. That's not what the, that's not the pshat of what we said before. Hashem will make that what you do will be bli gvul. So lichorah that answered the kushya. The kushya was it's not us, Hashem give it. No, no, He makes this. He says no. פון דעסטוועגן it's still not answered. וויבאלד אז דאס גופא וואס די עבודה טוט טוט דעם הילוך קומט עס ניט נאָך, ניט, דאָך ניט מצד עבודת האדם. But still, even we'll say that pshat, the bottom line is how is it that what I do reaches that level? Because of Him. איז דאָך לכאורה ניט די כוונה העליונה אז אלע עליות זאלן קומען דורך עבודה דווקא. So it's still not pshat that we do it, because here after all the fact that our avodah does it, even though He puts it into our avodah, but He put it into our avodah, so it's back to Him. And the אויבערשטער wanted we should accomplish, we should reach. מוז מען זאגן. Now, this is a very famous הערה, and it's a very, so that's that's homework. מוז מען זאגן, excuse me, אז דאס גופא וואס די עבודה טוט אופ דעם הילוך אין דעם מענטשן איז עס פארבונדן מיט עבודת האדם. We must say that it's even more than what we said before, that you accomplish it. But the question is how? In other words, we with our limited avodah accomplish the bli gvul, not only that Hashem gives it. We must say that. How? And here he ends with the explanation like this: וויבאלד אז די מצוה, די מצוה זאל זיין דרכיו פון הקדוש ברוך הוא, אז זיי זאלן, זיי האבן א כח בלתי מוגבל, in order for the mitzvot to be the Hashem's ways that they should have this power of bli gvul, it is דורך דעם וואס ביים דעם אדם העובד איז די קיום המצות פארבונדן מיט'ן עצם הנשמה. The reason it's like that it's because whatever we do comes from our neshamah. וואס דאס איז א חלק אלוק ממעל ממש. Neshama is part of Hashem, which is bli gvul. Oh, so it does come from us. It's only it's because we have בלי גבול, בעצם. און דורך דעם וואס דער אדם העובד איז ממשיך זיין עצם הנשמה in the mitzvah, פרט.

So when a person, when he does a mitzvah, puts his neshama into it, you put your your your עצם, your essence of your neshama in. וחנון, like for instance חנון, רחום, all the different attributes of Hashem. וואס דאס מיינט אז 'אתה יהא חנון, אתה יהא רחום, אתה יהא חסיד', אז דו אליין, דער עצם נפש, זאלסטו זיין א חנון, רחום, חסיד. When the, when the Midrash says, \"You shall be חנון,\" who's the you? What's the you? You, the real you. The real you is the עצם of the neshama. וכן בעבודה, אז ער איז מקיים די מצות מצד אמונה פשוטה, מסירת נפש. Now what does that mean to put your neshama into that, into the mitzvah? Put on tefillin, put your neshama, how do you put your neshama into it? He says if you do it with very simple faith and מסירת נפש שלמעלה מטעם ודעת, and you do it not because it makes sense, not because you like it, you just do it because Hashem wants and that's all, that comes from the neshama. וואס קומט פון עצם הנשמה. When you do it, and it's certainly when it's hard to do and you have to fight to do it, then it's a mesirat nefesh. And then it comes from the neshama. דורך דעם טוט ער אייך אויף אז אין זיי, אין די, אין די זיין ענינים פון חנון ורחום וחסיד, ווערט נמשך דער אויבערשטער אליין. By we doing it with our neshama, which is part of Hashem, we're drawing down Hashem. הקדוש ברוך הוא נקרא חנון, הקדוש ברוך הוא נקרא רחום, הקדוש ברוך הוא נקרא חסיד. The Hakadosh Baruch Hu, the aspect of the אויבערשטער in this is brought down. קומט ארויס אז אויך דער ניט באגרענעצטער הילוך אין קיום המצות טוט זיך אויף דורך אופן עבודת האדם. So that even the fact that we reach a bli gvul, so we say it's because Hashem could do it, true, but it's really the Hashem that's within us. In other words, we have Hashem and then every person has Hashem, and that's what makes it, so it's really us. What is the difference between the kavanah that we have in the, between the giluy of of that bli gvul, the bli gvul is in there, no matter what, when we do the mitzvah? Yeah, when we do that, yeah. Because we connect to the etzem. Because it connects to the עצם הנשמה, yeah. So, so when we add the kavanos or or that we know that what we just learned here, we're thinking about going, walking in His ways, so we're just revealing that more to say? We're revealing it to to us? Uh, the bli gvul aspect is there no matter what, so. That's the whole point we discussed before. Yeah, but it's not b'galuy, he said. Not b'galuy. This makes it b'galuy. דער כח פון נמנע הנמנעות וואס איז דא אין הלכות דרכיו קריגט א חיות ער זאגט צוויי פנים. Just like we said that when you do והלכת בדרכיו, you go in His ways, you get the idea of the נמנע הנמנעות, which is two opposites at the same time, but in the gvul to have the bli gvul, so it expresses itself in two ways.

Number one, אז די עבודה מגובל פון דעם מענטש זאל מען קענען מעלה זיין בלי גבול. Number one, we said that what you do, even though it's limited, should reach, make you reach a high level. And number two, אז נאך אלע עליות בלי גבול, that after you reach all these high levels of infinity, זאל דער אדם פארבלייבן א מציאות מגובלת, we should remain mugbal. און וויבאלד אז אלע ענינים און עליות דארף קומען דורך עבודת האדם, since everything we said has to come what we do, מוז מען זאגן אז אויך דער גבול וואס עס וואס ער פארבלייבט אין א מציאות מגובלת קומט דורך זיין עבודה. So the second part also. Till now we explained how the bli gvul comes from us. Not davka from Hashem, from us. Why? Because it comes from the נשמה, חלק אלוקה ממעל. But we have that the second part also, that the fact that we remain gvul also comes from us. And he says why. He said דער אמתער חיות פון א יידן איז פון זיין נפש האלוקית. The real life of a Yid is his neshamah, the נפש האלוקית. His life, the חיות גייט דורך נפש הבהמית. The life that we have, the physical life, that we are alive and we could see and we could eat, comes from the neshamah. And we don't see it. Ulehavdil, a goy also eats and drinks and has the same thing. And he doesn't have a neshamah, a נפש האלוקית, a Godly soul. He has a regular soul. So by us also, the Godly soul is put into, dressed, and covered by the animalistic soul. But it comes from the נפש האלוקית. הגם אז דער גוף איז א גשמי, א מוגבל, but the body, it is limited, it's physical, און נעמט זיך פון קליפת נוגה, comes from קליפת נוגה, און די נשמה איז דאך א חלק אלוקה ממעל ממש, נשמה is Godly, דאך איז ניט נאר וואס דער גוף ווערט אינגאנצן בטל צו די נשמה, נאר אדרבה, ער באלעבט זיך, זיין חיות איז פון נפש האלוקית. And still we see it. The נפש האלוקית, which is Godly, is in my body and it comes inside. You know what it should do? The body should disappear! It should return to Hashem, to be batel! You know, it gives It gives chayut to the גוף גשמי. It comes into the physical body, into the gvul. So here we have, within us, we have the neshamah which is the בלי גבול, and that בלי גבול is in us, and nevertheless, we still stay גבול with the with the גוף. So how does that Does that already explain how it's from us? What did you say? Not yet, listen. אבער דער סדר חיות וואס דער גוף לעבט פון דער נשמה איז בהעלם. You don't see it. The way it is, that our body lives from the נשמה, we don't see it. Concealed, we don't see it. Look at a person, how do you see it's from his נשמה? It's just through an avodah that you have to bring it out בגלוי. A person has to, through his avodah, be מגלה it. You always say logically, that's how we we have to know that. No, when the Rebbe gave out Tanya, the Rebbe saw there's a נפש האלוקית in every Yid. Practically, so what what else is keeping the body alive? No, the נפש הבהמית. Isn't there a chayus in the נשמה, body? נפש האלוקית, אדרבה, you could see that there's a there's a נפש, but not נפש האלוקית. A Yid has to bring out the נפש האלוקית בגלוי, אז ער זאל דערהערן, you should feel, ווי זיינע אברים פונעם גוף לעבן פון נפש האלוקית. You have to realize that the fact that we're alive is from the Godly soul. פונקט ווי דער גוף וואס לעבט בגלוי פון נפש החיונית, just like the body which simply looks like it lives from the regular נפש like every human being has, is בטל צו די נפש, ווייל עס פאלגט דאס אויס, אבר הגוף, בדרך ממילא. As soon as that the the נפש, not talking about the נפש האלוקית, the regular נפש of a human being, \"I want to do something,\" who wants to do that? Physical body wants to do it? Physical body doesn't have anything. It's the נפש, the life that's within me. And as soon as I decide, my life decides that he wants to move his fingers, he moves it. In other words, the body is so בטל to the נפש that it listens right away. Techef umiyad. Did you mean when you said it looks like it means it seems to be? Yeah, yeah, we'll see. Not that it's seen, it is seen. Seen, no... You said it looks like it. No, that you could tell it, it just looks... זה מה שכתוב כי אדם לא יראה את החיות. Yeah, but that could be a נפש הבהמית also. A goy has the same thing. כל דבר שהשם מביא לו את ה... Right, right, but here we're saying Right, but here we're saying and here we're speaking about נפש האלוקית דוקא, not the חיות בכלל, the נפש האלוקית. So he says, just like by the regular נפש, תיכף ומיד, בלא שום ציווי ואמירה להם ובלא שום שהייה כלל, the body listens to the נפש, not talking about נפש האלוקית. נפש הבהמית, right? נפש הבהמית, נפש החיונית, the regular נפש. אזוי דארף עס זיין בנוגע נפש האלוקית. We have to bring ourselves that the נפש האלוקית should be that way. ווען א ייד נעמט אראפ די זאכן וואס פארשטעלט אויף די נשמה, if you take off those things that cover up the נשמה, און ער דערהערט אז זיין חיות איז פון נפש האלוקית, and you start feeling, realizing that the chayus is from נפש האלוקית, טוען זיינע אברים בדרך ממילא די רצון פונעם נפש האלוקית. Your body will automatically do what the נפש האלוקית wants, just like your body does what the נפש הבהמית wants, it will automatically do it. ווי די ירושלמי ברענגט, כרע מגרמיה, ווען עס קומט צו מודים איז דער קאפ געקראכן בדרך ממילא. There were people that when it came to Modim, when you have to bend down, they didn't even have to think. think to bend down. Their body automatically was tuned in that way that whatever the neshamah, whatever the ruchniyut needed. They

say when the Tzemach Tzedek went to sleep and he wore a tallit katan obviously, and wore we wear this kappel on the tallit katan sort to make sure it doesn't crease. If ever it creased, he woke up, so he could fix it. Who is? A Tzemach Tzedek? A Tzemach Tzedek. They say even by by certain chasidim yarmulke. Yarmulke, yeah, if a yarmulke falls off in the middle of the night they wake up. And once they say this guy, I forgot one of the one of the chasidim went by in the night, he used to go into the dormitory to see how the bochurim sleep. And he saw by one bochur the yarmulke fell off. Just fell down. He came to give semichah, he wouldn't give him semichah. He says, you are not, you don't have yirat shamayim. So what do you mean? The yarmulke fell off, that's my fault? I could If it fell off and you didn't wake up, another yirat shamayim. Responsive, that stuff just happens automatically. Yeah, you brought it like a tzadik, you brought it, you worked on it. You spent a long time to get to this. You don't have the reward for doing anything. You're not doing anything. So you could, a tzadik has got no avodah? That's a tzadik, though. That's why Jewish people move. Why? A neshamah. It says, \"נר ה׳ נשמת אדם.\" A neshamah is like a candle. A candle moves. It says by It says by Matan Torah, \"וירא העם וינעו.\" There's a story story about the Maharal miPrague. Yeah? What about the Maharal miPrague, no? There was a person They There was a guy who wanted to checked if they bothered him, so they got a shaygetz who

spoke Yiddish, and they taught him a piece of Gemara, and they brought him to the Maharal miPrague to test him. And he came to the Maharal miPrague, and he tested him, and he knew very well. And as he left, he turned around to the talmidim, and he said, \"He's a shaygetz.\" So how did you know? He's a shaygetz. He's a shaygetz. So how did you know? He didn't shuckel once. וואס דאס וואס א איד פועל'ט דורך זיין עבודה בגילויים חיבור פון נשמה אין גוף When a Yid causes this, the connection between the body and the neshamah, not only נפש אלוקית, נפש בהמית, אז דער גוף מוטבאלעבט פון נפש אלוקית, that you start feeling and seeing how your physical body lives, physically, from the neshamah, is a ממש דער כח העצמות. That brings down the Eibershter. אז די אלע העכסטע עליות אין אן אופן פון גילויים זאלן קענען זיין בגוף הגשמי, then you cause that the highest levels remains in your physical body. און עס זאל זיין א כלי צו אלע עליות, that your physical body, which is גבול, which is limited, it should be a keli to this highest madregot. ווי דער רעדט קען א חומש פועל'ן ביי זיך דער ביטול אז די אברים דגופו זאלן פון זיך אליין טון די רצונות נפש אלוקית? Now he gets practical. So far was very lofty, says not everybody could reach this madregah, not everybody is able to bring himself to a level that whatever the neshamah wants, automatically the body should do it. Automatically. It means

that See, that's called a merkavah. See, because it says the Avos were a merkavah, like a chariot. Learn it like a chariot. Just like a chariot travels, a car goes, but it only goes where the driver takes it. It's so batel to the driver. So, they were so batel to Hashem that their whole body, physically, was just like Hashem wanted. That's why the Rebbe writes in different places that it's not possible to say that Avraham Avinu did an aveirah, or the tzadikim did an aveirah. Why? You'd say, \"Well, they're still human beings.\" Because just like by gives a mashal that there are certain things like instinct by human beings, we can't say a person put his hand into fire, and he said, \"You know what? For a moment, I forgot fire burns.\" No, can people forget things? No. \"So, I forgot fire is hot, so I put it in, and I got burnt.\" It's a meshugeneh man. I mean it could happen, not a normal guy, but a normal guy doesn't do it. And he says the lashon, even a behemah doesn't jump into fire, so if a behemah makes a mistake Even a behemah doesn't do it, an animal doesn't do it. Why? Because that's normal. So by a tzadik, as well, it's impossible to an aveirah cuz he forgot. It's It's not It's not shayach to say forget. I mean you you everything that you see in front of your eyes it's so clear. But we, we are not like that. So how do we, we don't reach it. So what do we do to reach that level? This is the answer: דעם קומט דער פריערדיקער ציווי. So you have a commandment in the pasuk before that. וואס סדר סדר הציווים איז בדיוק בענין זה בעבודת השם יתברך. If you look at the order of the Torah, it's also important. What's the right before this mitzvah of \"והלכת בדרכיו,\" you should go in His ways, says, \"ובו תדבק.\" Cleave, connect yourself to Him.

How do you connect yourself to Him? האבן דער רמב״ם ברענגט פון ספרי The Rambam brings from the ספרי, דאס מיינט הדבק בחכמים ותלמידיהם. Connect yourself to chachamim, to talmidei chachamim. So means connect yourself to the Rebbe. פאר העפטיק מיט די חכמים די באשטייענדיקע ביטול Connect yourself to a chacham. Chacham represents bitul, when you self-nullified. Chachmah is the word כח מה. Bitul. Bitul. אין אן אופן פון מרכבה Oh, he, I didn't even see it. He uses the word merkavah. That the tzadikim are completely batel. וויבאלד אז די יניקה איז פון די חכמים, זיינען זיין קאפ. Since we all get nourishment from the chachamim, cuz all אידן are like one big body. The chachamim, the tzadikim are the head, and we're the rest of the body. They're the head. Is through deveikut in זיי, when we connect ourselves to them, ווערט ער אויך נדבק בשכינה ממש, you connect yourself to Hashem. און זיין גוף ווערט א כלי צו מאיר הנשמה כנ״ל, your body becomes a keli, a vessel, to the light of the neshamah. So a person is really looking to say, to reach a level that your body becomes in tune just to what the Eibershter wants, ס׳איז מקושר צו דער רבי. דער ציווי פון ובו תדבק איז אבער אן ענין כללי. This commandment of connect yourself to him, to Hashem, which means through the tzadikim, that's a general thing. אז ער וואר העפט מיט דעם אייבערשטן דורך דער דביקות בחכמים ותלמידיהם, because you connect yourself to Hashem through the talmidei chachamim. ודורך דעם ווערט זיין גוף בכלל א כלי לאלקות. That makes it very You become generally a keli to the Eibershter. און ער ווערט ראוי אז ביי אים זאל קענען זיין והלכת בדרכיו. You become worthy, able to reach this level of בלי גבול. So that makes you a keli, like now you have the ability to do it. The bepoal of it,

how do you actually become this בלי גבול? Is the מוז אבער מוז קומען דורך מעשה המצות. You have to do mitzvot. This is very important. Some people think, \"Oh, hitkashrut, you know. Then you become mekushar.\" I he does mitzvot, he does good things. He's mekushar, you know. And they say, some guys you know farbrengen, but learning Torah and davenen and doing mitzvot, one guy somebody says, \"What Talk about hiskashrus. What's that?\" You know the story with the guy with the with the shul? The guy, new rabbi became, and he started the first Shabbos he spoke about Shabbos and they should keep Shabbos. Next Shabbos, spoke about mitzvot. And the gabbai comes over, the president comes over to him, says, \"Rabbi, don't talk these things.\" He says, \"What should I talk about?\" \"Talk about Yiddishkeit.\" Yiddishkeit. \"Talk about hiskashrus.\" You know hiskashrus is fine, hiskashrus to the Rebbe makes it that now you are a כלי! But now you got to do! The מעשה המצות בפועל ממש, the ikar, the main thing is doing the mitzvot. עשיית המצות בפועל, דוקא, אליין, אז מ׳איז ממשיך Just doing the mitzvot, that reaches the אייבערשטער, השם himself. That has a גבול aspect to it. Right. The

the first farbrengen that the Rebbe had, I was in 770 in 1941 when the Rebbe came from France. I was the first to greet the Rebbe when he opened the door. And then, Tuesday, they asked the Rebbe to farbreng. The chassidim came from all New York to give shalom aleichem when the work time. Somebody came out, the Rebbe and the Rebbe's wife. So the Rebbe said, \"Today is Tuesday. We'll wait till Thursday. I'll have an aliyah and then we must farbrengen.\" Asked the Rebbe, \"What time?\" He said, \"8:00.\" Comes 8:00, the shul and it was packed! Coming then, the Rebbe started farbrengen on the Mishnah: \"ארבעה צריכים להודות\", four people got to make a bentch גומל today. Bentch גומל. And the Rebbe spoke from 8:00 to 12:00 at night on the Rambam, all the ענינים of it. It was I can't understand. So I thought, the people thought the farbrengen was over. It started! It started at 12:00 till 3:00 in the morning. The first farbrengen was seven hours! The last three hours, the Rebbe said that just like the body bentches gomel, the same the נפש אלקית also bentches gomel. And the Rebbe explained it, like the אלטע מיטלער רבי׳ס חסידים, the ענין פון עוברי הים, and you go through the the a desert, you go through חולאת, and and you're locked in the jail. So I couldn't The last one, I think they understood a little bit. What do you mean the נפש אלקית is locked in the jail? נפש אלקית wants to do it, so he come that nighttime, the body says, \"I got to go to sleep.\" You go to sleep. And the נפש אלקית Tell him, \"Wants to learn.\" doesn't have to go to sleep, but it's locked it can get locked in the jail. The the daytime he wanted the נפש הבהמית says that, \"I got to eat. We got everything.\" So the רבי אויסגעפירט, the end of the שיחה was that the נפש אלקית bentches gomel. You bentch gomel when you the ship arrives on the dry land, when you fulfill your obligation. That's how everything the whole שיחה the Rebbe said, the נפש אלקית bentches gomel, it fulfills its obligation, yeridah tzorech aliyah, it does it! That ah, that was a farbrengen! The very first farbrengen. So that means that bentches gomel, when when you do a Every mitz- no. Mitzvah? What, why does it bentch gomel? Cuz it fulfills its mission. So he's asking when does it happen? Is it like the end of your life or probably every time you do a mitzvah, מן הסתם. Yeah, you do, so you go away from the גשמיות and you do it, so it bentches gomel, yeah. Very good. אבער כדי אז די המשכה זאל זיין בגילוי, קומט דאקא דער ציווי פון והלכת בדרכיו. So the mitzvot

have to be done, but in order it should be בגילוי, you have to do the way we said in the beginning of the שיחה, והלכת בדרכיו, אז דער קיום המצות זאל זיין אין אן אופן פון והלכת בדרכיו, that when you do the mitzvot you should do it with the intentions: why are you doing it? Because these are the ways of Hashem, צו מקיים זיין צוליב דעם ווייל ס'איז די דרכים פון הקדוש ברוך הוא. Do it because these are the ways of Hashem, להדמות בו יתעלה, that you have to compare himself, compare yourself to him. Then, but then like this, no after the הקדמה from being connected, if you have the introduction in the beginning of connecting to him, how do you connect to him? Through connecting to the צדיקים, to the Rebbe. Now that you're a כלי, you're a vessel, now you're able to do it. פועל זיין והלכת אז דאס ווערט צדיקים אין להם מנוחה, now you're, והלכת means that now you takeh go, and you go in a way of בלי גבול, like the Gemara says צדיקים have no מנוחה, they never rest, they're never in one place. שנאמר that ילכו מחיל אל חיל, they go from strength to strength, ביז מ'וועט צוקומען צום העכערסטע מדרגה, till we reach the highest level, יום שכולו שבת ומנוחה לחיי העולמים, the day that is only Shabbos and it's a rest, then you rest. Mashiach will come, we'll rest, but now we got to work.

Amen. 25 years ago, Rabbi Chapiro, I came here, and you gave a shiur, I think, in the Rambam. So, when I wrote the Rebbe a report, like I came from Miami, so I wrote the Rebbe that Rabbi Chapiro gave a beautiful, beautiful shiur on the Rambam, and I was very greeted. From that time on, you've been my good friend. And I appreciate it. It says when you give a present to somebody, you have to tell him, so this is a present to mention to the Rebbe something like that. You never knew that? I, I knew it. The first time I heard last year, two years ago, this was 25 years ago, but I, I heard it from you last year