cell, the room that he was there, was there enough for three people, because he knew that they were there פשוט with the body. They weren't there ברוחניות. Ah, so they needed big place for them, so he asked and he told them, yeah there is enough place. Anyway, so they came to see the אלטער רבי. ושאל את רבינו הזקן So the אלטער רבי asked them, למה מגיע לו, why why does it does he deserve this, שישב במאסר, that he should sit in jail, ומה תובעים ממנו, and what is it they want from him? Maybe we should make the other table? No. Okay, good. Mm? Start again. Start again. Because of the last few weeks, I made less copies today. Huh? See, it's just make the כלים, you have to make the כלים. This is from חלק ל', if you need another volume, חלק ל'. I got it. Okay. You need? No, I don't think so, no. We will just start it, we will start over again. מסופר, it's told, שבעת היות רבנו הזקן במאסר, when the אלטער רבי was in jail, חלק ל' באו פעם אחת לבקרו רבותיו מעלמא דקשוט, so, once, from the עולם האמת came to visit him his רבי's. Who are the רבי's? רבו הרב המגיד והבעל שם טוב נשמתם עדן his רבי, his רבי which is the מגיד, and the בעל שם טוב. And like I said, and they came in a physical form. That's why the רבי הרש\"ב asked the פריערדיקער רבי if there was place for three people there because it was they came פשוט with their body. ושאל אותם הא? פשוט? What? He knew there was three? No, no, he wanted to find out. No he- no, no, you are right. He didn't know. He wanted to figure out. So if- if he would tell him that there was no place, then he would say מסתמא they weren't there They were only there ברוחניות. So when he told him that, so he said, \"Now it confirms that they were בגשמיות.\" Anyway, ושאל את רבינו הזקן, so the אלטער רבי asked them, למה מגיע לו שישב במאסר, why does he deserve this to sit in jail, ומה תובעים ממנו, and what is it that they want from him? In other words, he knew for sure that his being in jail is not just because בגשמיות down here some people just slandered him. It must be that ברוחניות there is a reason why he is put in jail, so he wanted to know what is the reason, what is it they want from him. והשיבו לו, so the בעל שם טוב and and the מגיד answered him, שנתחזק עליו קטרוג, a קטרוג that there was a strong קטרוג on him על שאומר דברי חסידות הרבה ובגילוי, that he says a lot of חסידות, he reveals the secrets of the תורה and he says it in a revealed way. ושאל אותם, so he asked them, וכאשר יצא מכאן, when I leave from here, when I get out of here, האם אפסיק מלומר דברי חסידות, so that does that mean that I should stop? If the problem was that I am saying too much חסידות, so maybe that means I should stop, so if I get out of here, I should stop. והשיבו לו, so they

said to him, כיוון שהתחלת, אל תפסיק, since you started, don't stop. ואדרבה, on the contrary, וכאשר the בעל שם טוב and the מגיד said to him, וכאשר תצא, תאמר יותר, when you go out, mm? Who caused the קטרוג? No, למעלה, the בית דין, the שטן, I mean, the But the שטן, yeah. I have another story. Ah? I have another guy here. The אלטער רבי told him that? Yeah, yeah. Ah. So the, אדרבה, they said when you go out תאמר יותר, you should say more. עד כאן כאשר, כאשר יצא. He knew that he was going to? Yeah, that also. I didn't know. Well, he was sure. בטחון, no? Somebody asked me you know, I know for sure I'm going to, it's going to help feet. So, עד כאן עד כאן תוכן הסיפור, this is the תוכן of the story, that they, it was a קטרוג on him and they said now that you're there, basically you broke through the קטרוג, and now you are able to do it and you should do even more. כלומר, it means like this, מאסרו של רבינו הזקן למטה בגשמיות The imprisonment of the אלטער רבי down here in גשמיות נשתלשל ובא מהקטרוג למעלה came down here as a השתלשלות as a reason because there was a קטרוג up there על ריבוי דברי חסידות שאומר ובגילוי because he said so much חסידות and such so revealed, such a revealed way. ולכן התעורר אצלו ספק So therefore since this was a קטרוג, so he got a ספק a doubt, אולי צריך להפסיק הנהגתו זו maybe he should stop. He should change his behavior, should not do it anymore. עד שהורו לו רבותיו So therefore his רבי's, the מגיד and the בעל שם טוב told him שאדרבה, on the contrary, וכאשר תצא, תאמר יותר, when you go out you should say even more. This is the פשט in the story. ולכאורה זה דורש ביאור. The רבי says, ולכאורה this needs explanation. קטרוג מסוג זה כבר היה בזמן נשיאותו של הרב המגיד Such a קטרוג for saying חסידות too much was already much earlier in the time of the מגיד yet, such a קטרוג. וכפי הידוע הסיפור אודות הקטרוג אז וסיבתו, There's a story, known story that there was a קטרוג, and what was the reason for the קטרוג? The reason is like this: שפעם, what happened? מצאו כתב של חסידות, they found a page of חסידות שהתגלגל במקום בלתי ראוי, that was rolling on the street in a not nice place. ונעשה קטרוג למעלה על המגיד,

there came a קטרוג on the מגיד, שמפרסם ענייני רזין דרזין, that he's spreading the secrets of the secrets, באופן דתשתפכנה אבני קודש בראש כל חוצות, in a form that the holy things are spreading out in the street. Actually, this is a word, the לשון of a פסוק. There's a פסוק in איכה, and the פסוק in איכה says that a time will come that אבני קודש, holy stones, will be rolled, rolling around the streets, in the outside streets. So this is what happened. So they claimed, there was a קטרוג that, here, you're saying חסידות and you're writing חסידות, and what happens to the end of it? It goes out in the street in a bad place. And רבינו הזקן ביטל את הקטרוג. Who was מבטל, who nullified this קטרוג? The אלטער רבי. The קטרוג that was on his רבי, on the מגיד. Why weren't they careful about that? They were careful, it just happened. על ידי שהביא משל, he brought the famous משל, the famous parable, בבן מלך שנחלה במחלה מסוכנת, the son of the king, the prince, who got very, very sick, it was his life was in danger, שלא מצאו לו אלא תרופה אחת, they only found one possible medicine. This is all unearned in שמים? Uh? This is, no, it's saying it down here. The אלטער רבי said it. The אלטער רבי said this. I mean, the story is, I think it happened in Mezeritch, it happened in, and he, when he said that he got, he was very upset and there was a קטרוג למעלה, so the אלטער רבי answered and gave this משל. The משל of a of a prince who got very sick, and they they there's nothing they could do to cure him, and the situation got worse and worse and worse. Finally, the doctors said there is

only one possible תרופה, one possible medicine: לקחת את האבן היקרה קבועה בכתר מלכותו של המלך, to take the most precious stone that's in the crown of the king, שבה תלוי כל היוקר דכתר המלך, and the whole the whole preciousness, the whole importance of the crown depends on this one jewel, on this one stone, and לשחקה, to rub, to to to grind Grind it. ולערבה במים, and to mix it with water, ולשפוך מתערובת זו, and this mixture to spill, לבין שפתיו של בן המלך, between the lips. Why did it say between the lips? Because the the משל is came to a point that he couldn't even take the medicine. Because they told the king beforehand, this is the medicine, but the king said, \"I don't want to do it. I'm not going to take the stone of the crown which the whole crown depends on it.\" And the רבי was מסביר this משל many times: not only the crown depends on it, the whole מלכות depends on the crown. The crown represents the מלכות. If we're going to ruin the crown, it's going to ruin the kingship of the king. So he didn't want to do it. But as it got worse and worse and they said there is no other עצה, but by that time he couldn't even swallow. He got so sick he couldn't even swallow. But they try, they could try. So the עצה was to grind it, mix it with water, at least put it between the lips בתקוה, hoping, שכולי האי ואולי, that maybe, תכנס טיפה אחת לתוך פיו, maybe one drop will come into his mouth, ותפעול להחיותו, and it'll save his life. So, and the king said to do it. Most of it is going to spill when they try to put it in. Most of it so what's going to happen? Most of the stone is going to go to waste. So he gave this as a משל, שכן הוא גם בנדון דידן, the same thing is בנוגע to ענין of חסידות, אשר פירסום רזי התורה, spreading the secrets of תורה, which is which is similar to the אבן יקרה שבכתר המלך, it's like the crown, the special stone in the crown of the king, כדאי הוא להחיות המלך, which is עם ישראל, it's worth to grind it and let it spill, let most of it go to waste as long as a little bit will go and save this king, save the prince. So the same thing here, he gave a משל for חסידות. חסידות is the crown and it's the special part of the crown of the king. And the אייבערשטער said it's worth, let it fall on the street. Although you're not allowed to, just like by the משל, they definitely tried it shouldn't spill, but they knew it's going to spill. Too bad, let it spill as long as a little bit will come in and it'll save the life, and the same thing it'll save the life of the אידן. And this is connected to the to the משל of the בעל שם טוב, that the בעל שם טוב, why did the בעל שם טוב come at that time? Because the אידן were like in a faint, because it was the מצב of the אידן was very bad at that time. First of all, it was not long, not long, 50 years after ת״ח ות״ט, after the גזירות and the the the pogroms and ruined hundreds and hundreds of communities, hundreds of thousands of אידן got killed. It was also after שבתי צבי, which the morale, the רוחניות'דיקע morale of אידן was very down. So the אידן were like in a faint. So the

בעל שם טוב came with חסידות, and that revived them. The משל is, just like when a person faints, the way to revive the person if nothing else works, you whisper his name into his ear. So the אייבערשטער whispered the name of אידן. What's the name of אידן? ישראל. So he brought down ישראל, the בעל שם טוב, And and that woke, but this this is a different משל but similar, that through חסידות, through the רזי תורה, the secrets of תורה, that will give, will revive and cure the son of the king. ועל פי זה, based on what we said now, אם כבר בימי המגיד ביטל רבינו הזקן את הקטרוג על גילוי דברי חסידות, if already years earlier in the time of the of the מעזריטשער מגיד the אלטער רבי already nullified this קטרוג על ידי המשל והסברה שפירש שהפצת החסידות היא דבר מוכרח ביותר by giving this משל and explaining that spreading חסידות is something that must be, it's a ענין של פיקוח נפש, it's something that's נוגע to saving the life, הנוגע להצלת חייו של בן המלך which is important to save the life of the prince, which is the יידן. על אחת so this was years before, על אחת כמה וכמה כשעבר איזה שלב בירידת הדורות certainly years later, and we know one thing is clear and we don't need any ראיות from שיחות, that as the years pass the generations get lower and lower. So if this happened a generation before, 20-30 years before or whatever amount of years before, by the second time by the אלטער רבי going into jail, which years later, certainly the generation the danger of the יידן became even stronger. ומסתמא ירד מצבו הרוחני של בן המלך, so certainly and probably the level, the spiritual level of the prince, which means in this case the יידן, went down lower. הרי בודאי ובודאי שהפצת דברי חסידות, so certainly spreading חסידות, which is equal to שחיקת האבן היקרה שבכתר המלך, to the grinding of the stone of the crown of the king, הוא הכי הכרחי, so then it's certainly important להצלת חיי נפשו של בן המלך to save the life of the prince. So then why was there a קטרוג again? That קטרוג was answered already, and what the answer that was given then should apply now even more than before. No, only by the by the רביים, not the people. No, from the אלטער רבי to the רבי we see it goes higher. The חסידים didn't go higher. Yeah. The רבי went higher, not the חסידים. Yeah, because we yeah, because we're pretty bad. Huh? We're standing on top, it's like a midget on top of a giant. Huh? And the נסיונות And the נסיונות are greater. And the last 20 years, 10 years, and the נסיונות get greater. The leap of the נסיונות is not like a year or two or 10, it's like a 500 years. From 10 years ago to now, it jumped 500 years. ממש. Yeah, the נסיונות, and that's why the level went down. 500 yea- I mean could be. I'll I'll tell you later. You don't know, good. לאז מיר נישט וויסן. לאז מיר נישט וויסן פון קיין צרות. Don't know it, ברוך השם. Whoever doesn't know, it's like the רבי said when he spoke about the the World Series, if someone If someone doesn't know the World what the World Series is, תבוא עליו ברכה. הלוואי וואלט איך אויך נישט געוואוסט. הלוואי I wouldn't know either. Okay, anyway. We're not talking We're not talking We're not talking about the פרייע יידן. No, פריי We're not talking about the פרייע, we're talking about the פרומע. By the פרייע יידן there is a movement of בעלי תשובה that go higher, that's nothing, that's not what we're talking about. We're talking about the פריי the פרומע יידן. The level of רוחניות by the יידן goes down and down. He brings תנאים ואמוראים, if the ראשונים כמלאכים etc., doesn't even want to say then. If we If the other ones are מלאכים, we're like people. If the earlier generations are people, we're like donkeys, and not like the donkey of רבי פנחס בן יאיר, real donkeys. Anyway. But the שאלה of the רבי in the שיחה is, ומאי נשתנה בעת נסיעתו של רבינו הזקן, what changed that when it came to the time of the אלטער רבי ששוב נתעורר עליו הקטרוג בכלל בגלל לימוד דברי חסידות והשפעה בגילוי? Why did this קטרוג come back again for the same thing? Why is spreading חסידות בגילוי? ועד שנתעורר ספק אצלו, until there even became a ספק, לימנע שהוא שהוא אשר ביטל קיטרוג בימי המגיד He is the one, the אלטער רבי is the one that took off that קטרוג, the similar קטרוג at the time of the מגיד, על ידי המשל דשחיקת האבן היקרה שבכתר המלך, by giving the משל of rubbing grinding the stone, and here, the אלטער רבי himself, the קטרוג was so strong that he started getting a ספק, אולי יש לו לימנע מלהורות דברי חסידות, maybe he should stop, והוצרך להוראה מפורשת מרבותיו, and he had to have a special a special הוראה from his רביים, שאדרבה תסע ותאמר יותר, when you go out you say more. So what is this new קטרוג that happened? So the bottom line, we we understand the direction we're going to go. There must be two separate קטרוגים. This is one קטרוג, this is a different קטרוג. We just will know why, how? So the רבי is going to explain what the two קטרוגים are. ויובן זה בהקדם ביאור דברי האריז״ל This will get explained if we first explain the words of the אריז״ל שדוקא בדורות אלו האחרונים, that דוקא in these generations, the later generations, from his time and on, מותר ומצוה לגלות זאת החכמה. You're allowed, and it's a מצוה to reveal the revealed the hidden parts of תורה. This חכמה, חכמה of קבלה, of חסידות, now is the time that you have to reveal it. אף שבבדורות הראשונים, even though the earlier generations, היו חכמה הקבלה נסתרה, לשון דאלטע רבי, the חכמה of קבלה was hidden, ונעלמה מכל תלמידי חכמים, it was hidden even from the תלמידי חכמים, כי אם ליחידי סגולה it was given only to select few, ואף גם זה, and even those select few that learned it was בהצנע לכת, was in hiding, ולא ברבים, not in public, דאיתא בגמרא, it says in גמרא, and the גמרא says that you're not even allowed to teach קבלה, that you can't teach it in public, you can't teach it, the רבי brings a לשון in the גמרא. חגיגה. Also the עיקר תנאים. They had this, but not בעצם they had it all, but בעצם the learning of קבלה was was only by יחידי סגולה. That's also by that somehow the אלטע רבי's I remember by the רמב״ם's he also says you shouldn't the טיול, תייל בפרדס. Yeah. So the רבי brings it here in the הגהה. The רבי has a good פשט there. See that. That'll show that even in the time of the רמב״ם you had to reveal it. You know what, we get a little further, maybe I'll explain it, because that's one of the ראיות that it's not going to bring you shouldn't learn חסידות, it's from the רמב״ם. The רמב״ם says a person should not go for a walk in the פרדס, and the פרדס means these ענינים, unless you fill your stomach with בשר ולחם, you got נגלה and you know all the הלכות, then you could So how do we say that every person has to learn חסידות? So the רבי answers it. You know what, while we're at it, let me explain it. The רבי says that the לשון of the רמב״ם is you shouldn't be מטייל בפרדס, you shouldn't go for a walk. Two things: from something that you have to do, and then something which is extra pleasure, to do it extra, that טאקע you shouldn't unless you're a big תלמיד חכם, a big גאון, but what's needed, what you must have, because the רמב״ם himself says in the earlier פרקים of the רמב״ם that in the beginning, actually the beginning, he says the first מצוה is the מצוה is to know that there is השם, and he goes through a whole bunch of details, and he says knowing these details is a מצות עשה. So how could the רמב״ם say you shouldn't learn these things when he himself says you must? And he goes on into explaining all the things he says. The רבי says that the רמב״ם means like this: whatever you must have in order to fulfill the מצוה of אהבת השם ויראת השם, that you must! Taking a walk? Taking a walk means when you're enjoying it, that means after you already have and you have the proper אהבת השם and you learned, then you want to learn more to become a מקובל, to become these things, then טאקע that you shouldn't. So that טאקע very little. Dubinsky used to ask the Rebbe questions in נגלה and חסידות. In נגלה the Rebbe always answered him, in חסידות the Rebbe told him after a few questions, \"That's not still, it's a little different. Just learn. Just לערן ווייטער.\" Because he probably he wanted to go more things which you don't need, it's not important. So So the So the רמב״ם means that, but that's See, that's not נוגע here. We're saying to learn something that before was not was not supposed to be learned. Actually, the גמרא says you shouldn't. The גמרא says you should hide it, you shouldn't learn it. And and that's why the

אריז״ל says, \"From my time, it changed.\" So the question, what means changed? ולכאורה, וכי יתכן שמה שהורו חז״ל שדברים שהם כבשונו של עולם, isn't it that חז״ל said these things which are סתרי של עולם, the hidden parts of the world, יהיו תחת לבושך, should be under your garment, means hide it? ועל פי דין הגמרא יש כמה תנאים והגבלות באופן גילוי חכמה זו, according to the גמרא, many conditions, many limitations how you could be מגלה this חכמה, וכן נפסק להלכה ברמב״ם, the רמב״ם says also, איך הותר בדורות האחרונים לגלות זאת החכמה? How did it become מותר to reveal it? In other words, the הלכה in גמרא changed? הלכה doesn't change! How did it all of a sudden change? The אריז״ל says it changed. So it must be not so פשוט. What's the difference between מעשה מרכבה and מעשה בראשית and חסידות? I mean, קבלה and חסידות? Well, the אריז״ל didn't write about חסידות, the אריז״ל wrote about קבלה. The אלטע רבי just says that taking קבלה in this raw way, people might make a mistake, so you should not learn it, you should learn it חסידות. אבער the אריז״ל says נוגע this חכמה of קבלה that you have to learn it. Kabbalah itself. Yeah, you have to learn, but now we say it's it's נתגלה in a form of חסידות, then it makes it closer to us. We'll see later also in the שיחה. והביאור בזה, so what's the answer? בהקדם, first we'll explain it like this: מובן שהתנאים והגבלות בלימוד חכמת האמת, when it says in גמרא that there are certain conditions to learn חכמה of קבלה, אינם מפני איסור מצד חפצא דתורה, it's not because this part of תורה has an איסור to be learned. That can't be! שחלק זה שבתורה צריך בעצם להיות בהסתר, that this part of תורה has to be covered up. It can't be! Why? It's not that there's a חסרון in this thing, bring a ראיה, אלא מפני חסרון בהגברא. חסרון is that the people are not worthy, deserving, or not able. דכיון שרוב בני אדם אינם יכולים לעמוד על דברים אלו, since most people cannot really grasp these things, לכן לימוד זה עלול להביא לידי היזק, so if you don't grasp it properly, it might bring you to damage, על דרך לא זכה נעשית לו, like the גמרא says that if you learn

תורה and you're not זוכה, it becomes סם סם המוות, it becomes poison. So if you learn this, this תורה is a תורה like every part of תורה. But the people if they learn it and they might not understand it, which most people won't, it could do some damage. אבל מצד החפצא דתורה, but looking from the perspective of the תורה itself, הרי חכמה זו היא חלק מתורתינו הקדושה, this חכמה is part of the holy תורה, השייכת לכל אחד ואחד מישראל, which is שייך to every איד, ירושה קהילת יעקב, it's an inheritance for all the אידן. וכל אחד ואחד מישראל חייב ללמוד אותה, every איד must learn it. כמו שמחויב ללמוד שאר כל שאר כל התורה כולה, like you have to learn the rest of the תורה. So the תורה, this has to be learned. It's just that we are There's a problem with us that if we learn it we might make a mistake. ובפרט, this is a strong ראיה. That's what we said. He said on the גברא. Not on the גברא, מצד הגברא. It's not that this thing is not allowed to be learned. We are not capable of learning it. ובפרט על פי דברי הרמב''ם בסוף ספר היד, certainly according to what the רמב''ם writes in the end of the רמב''ם, וזה לשונו, here's what he writes: ובאותו הזמן,

when משיח will come, לא יהיה עסק כל העולם אלא לדעת את ה' בלבד. The occupation of the whole world will be only knowing ה'. ולפיכך יהיו ישראל חכמים גדולים וידעו דברים הסתומים, אידן are going to know all the hidden things. וישיגו דעת בוראם כפי כח האדם, and they're going to grasp the mind of ה', of the Creator, as much as a person can. שנאמר, like it says, כי מלאה הארץ דעה את ה' כמים לים מכסים, the earth will be full of knowledge of ה' like the water covers the sea. הרי עולה להדיא, so here we see very clearly, שבימות המשיח יהיה עסק כל העולם לדעת את ה'. Everybody's going to learn קבלה, everyone's going to learn חסידות, everyone's going to learn about ה'. היינו שעיקר עסק התורה אז, the main learning תורה then, לא יהיה בלימוד הלכות התורה הנהוגות לנו עתה, will not be that we will learn פשוט נגלה, אלא בידיעת הבורא, we will learn about knowing ה', דברים הסתומים, the hidden things. שזה יהיה עסק כל העולם, everybody, the whole world will do that. באופן דכמים לים מכסים, so much that it'll cover the whole world. ומובן שלא יהיו הגבלות אלו דאין דורשין אפילו ביחיד וכו' אם כן, certainly when משיח will come the limitations that are given that where how from the גמרא how you can learn and in which forum to learn קבלה will not apply then. Because it says clearly that everyone is going to learn and that's going to be the occupation.

ולכאורה, how could you say that's going to happen? הרי זה היפך פסק הרמב''ם עצמו, it's against what the רמב''ם himself writes, על דבר התנאים וההגבלות בלימוד חכמה זו. He says there are certain limitations and conditions about learning this חכמה. והרי גם בימות המשיח לא תתבטל שום הלכה מהלכות התורה. הלכות don't change. If there is an הלכה that this part of תורה cannot be learned, it will not be able to be learned when משיח will come. If this is an הלכה in תורה, הלכות will not change, every הלכה will remain. אלא מה? כורחך שצריך לומר, so we must say, שכל האיסור מלכתחילה אינו, the whole איסור why we can't learn it is only משום שבזמן הזה, because nowadays, אי אפשר לרוב בני אדם לעמוד על חכמה זו. Most people cannot really grasp these חכמות. ולכן קבעה תורה, therefore the תורה established, תנאים מסוימים בלימוד זה, a certain condition when you learn this. אבל לימות המשיח, no הלכה won't change. The thing, we will change. אבל בימות המשיח That's right. And then, אז לא יהיה שם לא רעב ולא מלחמה ולא קנאה ותחרות, the רמב''ם says we won't have any hunger, we won't have any wars, we won't have any jealousy, we won't have any competition. וכל אחד ואחד יהיה במצב שיוכל להתעסק כראוי בענינים אלו. Everybody will be in a level that they will have enough time and enough mind and concentration to get involved in these things not to make a mistake. Then automatically they're allowed to learn it. והרי בזה יהיה עסק כל העולם לדעת את ה' בלבד. Therefore then they're going to learn only this because everybody will be able to. Because see if there would be an איסור on this thing itself, this a part of תורה that you're not allowed to learn, and that won't change. There's no איסור on it. There's saying that we are not in the level, like the גמרא says you're not in the level. משיח will come, we'll be in the level. Now this explains why from the אריז''ל's time on, which is the later generations, we are allowed to. Why? אבל

בדורות האחרונים מצוה לגלות זאת החכמה. In later generations you're allowed to מגלה It's a מצוה to reveal this למרות התנאים וההגבלות, in spite of all the conditions the גמרא gives, why? ויש לומר בזה שני ביאורים. There's two ways to explain this. Number one, על דרך מה שכתב הרמב''ם בפתיחה לספר מורה הנבוכים, just like the רמב''ם writes as an introduction for The Guide for the Perplexed, so he writes שהטעם שכתב ספר זה, he gives a reason why did I write this book, שיש בו ענינים נסתרים, that has hidden things, which normally you don't do, הוא אמרם כיוצא בזה הענין, because the חכמים said in something similar, עת לעשות לה' הפרו תורתך. Just like the חכמים said you weren't allowed to write down תורה שבעל פה. The oral תורה is forbidden to be written. Nevertheless, came רבי and wrote down the משניות, because he said There's a פסוק, if you see that the תורה is going to be forgotten, עת לעשות לה', there's time to do something for the sake of the תורה, הפרו תורתך, you can go against הלכה. Did he say, didn't he claim that the רמב\"ם did not know קבלה? No, who doesn't say? You're right, he's writing. Yeah, but he certainly, he certainly, but it's not the same, it's not the זוהר, it's different, it's certain פרטים. שמות השם and all this. Yeah, yeah, but not not the same as as as קבלה. והיינו that means the ירידה of בני ישראל, the מצב של הנבוכים. What does the רמב\"ם mean? Why did he have to write it? Because the יידן are in a מצב of being perplexed, הכריח את זה, that forced him לגלות ענינים נסתרים, to reveal certain hidden things, להנחות הנבוכים בעניני אמונה וכולי. Those who are perplexed and lost when it comes to אמונה, to guide them and to help them, he did something which normally you shouldn't do. So just like the רמב\"ם writes it בנוגע to the מורה נבוכים, or as he calls it, the מורה הנבוכים, they don't know how to... what's the correct title? Huh? No, normally all the years, for hundreds and hundreds of years, the title was מורה נבוכים, till קאפח came, and he changed it to מורה הנבוכים. קאפח was a guy called קאפח. He found... רב קאפח מירושלים, תימני. Yeah, תימני. He

found the original כתבים of the רמב\"ם, the original handwriting of the רמב\"ם, which was not written in Hebrew. It was written Hebrew letters in Arabic. And the מורה נבוכים that we had till now was a translation, translation by אבן תיבון. So he translated the title מורה נבוכים. קאפח took and took the original, he learned the old Hebrew old Arabic, and he made a new translation directly, he didn't care directly. And there are a lot of changes that he that he showed, and one of the changes is the name of the book. It's called מורה הנבוכים. That's the original... He found the original כתב יד. The original כתב יד. And the פירוש המשניות also, he did the same thing. פירוש המשניות of the רמב\"ם was written in Arabic, and he made a new translation. When we have the picture of the רמב\"ם with the מנורה, that's a copy of קאפח's קאפח's כתב. Didn't the רמב\"ם himself also... he has another כתב... No, didn't get the original כתב. Arabic... He got a כתב, yeah, he got an old כתב, not the original, wasn't כתב יד קדשו. The מורה נבוכים is כתב יד קדשו of the רמב\"ם, and the פירוש המשניות is כתב יד קדשו of the רמב\"ם. They found it in the in the גניזה in in Cairo, Cairo, the Cairo גניזה. And how were they... Arabic letters? Huh? He figured it out. And he found the רמב\"ם, he gave out the whole פירוש על הרמב\"ם, he gave out the רמב\"ם from that כתב. And that he also found old manuscripts, and the manuscripts are more reliable because the רמב\"ם sent a lot to תימן, he sent a lot, he got it from there. But anyway, he made a פירוש on the רמב\"ם, and he was a very strange guy. He was a תלמיד חכם when he wrote. It's קאפח, but he has such ברייטקייט, he wrote things he couldn't care to write against the בית יוסף, against this פשט if he felt that's the פשט. A lot of things he writes is אינגאנצן שטותים when it... but the רבי brings him, but because of that, he wasn't so popular. I remember when he passed away, it was 10 years ago, 12 years ago, passed away, it was קוים א מנין, קוים א מנין ביי די לויה. And he was a big גאון. מה באמת? שלא היו בעלי לויה? היה לויה, היה... Yeah, a מנין, there was no one, barely a מנין. לא היו הרבה אנשים. Even on this here not, but in some places where the רבי says מורה הנבוכים, on the הערה, כפי גירסת קאפח. And he corresponded? I don't think they corresponded, but he knew that the רבי quoted him. He came to the רבי? No. Never came to the רבי. Well, I heard that he, if he sent the רבי כתב יד מתנה... הרבי קיבל מתנה... He mailed, yeah, but he never came, he never came to New York. I don't think he ever left ארץ ישראל, I don't know, maybe. Anyway, that's not נוגע here. I think I saw his picture, קאפח. Yeah, saw pictures of him, yeah. So just like the רמב\"ם writes that he had to reveal certain things because of the situation, because people needed it, על דרך זה בנוגע לגלוי פנימיות התורה בדורות האחרונים, and the same thing is that from the, in these of time on, the later generations there is a revelation of פנימיות התורה, שזה בגדר עת לעשות לה' הפרו תורתך, the same reason, because it's needed, because otherwise things will happen. What might happen? גודל הירידה של הדורות האחרונים, the great descent in the level of the יידן in the later generations, שנתמעטו הלבבות, the hearts became less, etc. etc., וכן מצד מצבו של עולם בכללותו. The whole world, the technology, the whole מצב of the world is down. שהרע בדורות אלו בהתגברות יתירה. The evil is getting stronger. So that מהווה הכרח רב לגלות זאת החכמה. That brought out a necessity that you must reveal this חכמה, which is פנימיות התורה, שמעוררת את כחות פנימיים הנסתרים של נשמת אדם. By learning חסידות, it awakens the deeper כחות, the deeper attributes that a person has in his נשמה, הנותן לו עזר וסיוע להתגבר על חשכת הגלות, gives us extra strength and extra ability to overcome the darkness of the גלות, מבחוץ והמניעות מבפנים, things, problems from the outside, and problems from within us. לעבדו באהבת ה' ויראתו, to serve, to love Him בלב שלם. That'll give us the power, we should awaken, arouse the אהבה, to love to ה', and the יראה, love Him בלב שלם. This is the reason why, even though originally you were not allowed to spread this, but האר\"י ז\"ל said now the time has come because we must have it. So this is basically a reason because of something negative. Why did you allow it? Because things are bad, and we gotta, we must use it. Second reason why then it changed, מצינו בכמה ענינים שבהם בתור הכנה לימות המשיח, we find certain things that you do that's a preparation to משיח. בלשון הרמב\"ם, the רמב\"ם writes, לישר ישראל ולהכין לבם לימות המשיח, it's the לשון of the רמב\"ם, not like about this, but he writes about something else, to straighten out the יידן, to prepare their hearts to משיח. וכל שכן וקל וחומר שכן צריך להיות בנוגע לענינים העיקריים של ימות המשיח, ענינים העיקריים של משיח. If all you have to do it as preparation to what will happen when משיח will come, certainly to the most important part of coming of משיח. What's the most important part of coming of משיח? So we see the רמב\"ם. The רמב\"ם says לא נתאוו החכמים והנביאים לימות המשיח, the reason the חכמים and the נביאים waited so much for משיח, the only reason was כדי שיהיו פנויים בתורה וחכמתה, they should be free to learn תורה and learn the חכמה of ה'. שיוכלו לעסוק בהשגת דעת בוראם, they should have the time and be able to study the דעת of the Creator, שצריכים לישר ישראל ולהכין לבם לכך. So for that, certainly we now, before משיח, have to prepare ourselves. וזהו על ידי גילוי פנימיות התורה בדורות האחרונים דוקא. So therefore the last generation, which is before משיח, you have to do it more. Now is the real preparation. He said all the years was a preparation, but it was very far, but as it gets closer to משיח, the preparation has to get stronger. And what's the real preparation? In other words, what's the real thing of משיח? Learning פנימיות התורה. So now we have to prepare to learn פנימיות התורה. אפילו בגשמיות it makes sense. If you're going to go, I always use this משל, you're going to go to an art exhibition, and you want to make sure that you're going to appreciate the art, before that you have to study art. You're going to study music to appreciate art? If you go to a music concert and you want to appreciate, you have to study music. If you want to appreciate משיח's thing, you got to prepare for משיח, you got to prepare what משיח, what's משיח going to do? Like רש\"י says, he's going to teach us the secrets of תורה, the דעת בוראם, the דעת of the אייבערשטער, so then we have to learn it. How close are we? Huh? How close? They say those that know don't tell, and those that tell don't know. You know, it depends on how much time you have to prepare. So... We're already ready. Huh? We're already ready. Yeah, yeah. That's the problem. Okay, so now we have two reasons why we have, why the האר\"י ז\"ל said from his time on פנימיות התורה. ובהתאם לכך, לפי שני הביאורים בטעם גילוי פנימיות התורה בדורות האחרונים, according to these two reasons why you reveal פנימיות התורה now, ישנם שני אופנים גם באופן הגילוי. So

there are two ways how to be מגלה, how to reveal it. על דרך שני אופנים שבנגלה דתורה, just like in גמרא, in נגלה, we also find two levels. There's משנה and גמרא. What's the difference? משנה is very short. משנה contains everything that the גמרא has, but in a very short way. The גמרא expounds and the גמרא goes further. Same thing here also. גילוי פנימיות התורה באופן של עיקר הידיעה, נקודת הענין בקיצור, there's one level of פנימיות התורה, you just know the general ideas, very short, very concentrated, על דרך לשון המשנה שדבר קצר ומכיל ענינים מרובים. Like the רמב\"ם says the משנה is short, but it contains a lot of things. And Isn't that קבלה? קבלה? That's the way it was, yeah, before the אלטער רבי. And, yeah, that's קבלה, not only קבלה, the בעל שם טוב also, and the בעל שם טוב also. He gives, no, בעל שם טוב, he'll explain it more slightly from inside. And the second way is הגילוי באופן מבורר ומוסבר בהרחבה. And there's another way, that you explain it very at length, על דרך אריכות הביאור והמשא ומתן שבגמרא, like the גמרא explains at length what the משנה said. ובלשון הזהר, the זוהר says concerning פנימיות, יתפרנסון, that you'll get פרנסה from it, you'll eat it so to speak. It'll give you sustenance. וכמבואר במפרשי הזהר, like there's a מפרש of the זוהר says, היינו שעניני חכמת אלקות מפורשים ומוסברים בהבנה והשגה, that you can reach a level where the ענינים of אלקות, which is written in קבלה, will be understood with your normal שכל, like a... it's not like someone just learns the facts, doesn't understand, just reads the fact. שאז הלימוד הוא בגדר פרנסה, then it's sustenance. וכמבואר בתניא, says in תניא, שעל ידי לימוד התורה היטב בעיון ושכל, if you learn תורה and you really understand it with your שכל, עד שנתפסת בשכלו, till it's grasped in your שכל, ומתיחדת עמו, והיו לאחדים, becomes one with your שכל, נעשית מזון לנפש. That's the real food. So that's when you understand it in detail. How this is not חסידות? This is חסידות. This is חב\"ד. חב\"ד, this is not... קבלה? Something much It is? No, that's if it's קבלה in a way of understanding. So that's the ווארט that the רבי הרש״ב said: קבלה איז געמאכט פון, פון דער אייבערשטער א מענטש. קבלה is made from דער אייבערשטער to a person. You learn קבלה, here's the head of דער אייבערשטער, this is his eyes, אט איז עס, and חסידות איז געמאכט פון א מענטש אן אייבערשטער. Now חסידות is taking, getting taken backwards. So that's why it says the לשון, the לשון it says is, you have to understand it, that חסידות is not a ביאור on קבלה, קבלה is a ביאור on חסידות. קבלה is a ביאור? Yeah, that's what it says. Why is קבלה a ביאור on חסידות? It's a פשוט פשט. חסידות is אין עוד מלבדו. חסידות shows there is nothing but דער אייבערשטער. To understand what's the פשט nothing but דער אייבערשטער, so you have to understand סדר השתלשלות. So you have to have קבלה, there was a צמצום, there was this, all this is all a ביאור how to get to what חסידות wants you to get to, to פנימיות התורה. So קבלה is going to be a ביאור on חסידות, that's what the רבי הרש״ב said. How about that we have to bring them together and think of that? In חסידות you have קבלה. Well, yeah, so משנה is קבלה, חסידות is is is גמרא. So חב״ד is like גמרא on קב... It says in, and he said that that's in בריאה, the תלמוד is בריאה and the משנה is in יצירה, and that can answer this question why... Yeah, but you have to be... But he's asking do we understand it?

חסידות is higher than קבלה, עבודה is higher than קבלה. So the, the רבי brings from his father in one of the הערות something very, very strange. It says that חסידות is higher even than לעתיד לבוא. How does he say it? It says, when they crossed the, the ים סוף, they, 12, there was 12 paths. When they're going to cross לעתיד לבוא the נהר פרת, it's going to be seven. 12 and seven is 19, that י״ט כסלו. So he says that he, that's what he says, that י״ט כסלו is a combination of both. So it's a מעלה in this, a מעלה in this, so י״ט כסלו, חסידות, it has both מעלות. That's what his father says? And the רבי in the שיחה no, brings it. Anyway, that... The ענין of this is the רבי's קונטרס ענינה של תורת החסידות, right? ענינה של... ענינה של תורת החסידות, yes. And there he explains that חסידות is higher than קבלה. The light... Yeah, in everything, yeah, yeah. But it's still all based on קבלה, you can't change that. חסידות is based on קבלה. חסידות is taking an ענין in קבלה, being מסביר it. The תוכן of חסידות, what they are trying to bring you to, what they're trying to accomplish, is higher than קבלה. But the, the תוכן is based on קבלה. Nu, we're beginning. Look at ויש לומר. Still have a lot to learn. ויש לומר שבזה יש ליישב דברי אדמו״ר הזקן בדין לימוד חכמת הקבלה שנראים כשונים וכסותרים זה את זה. Based on what we just said now, we can answer a contradiction in the words of the אלטער רבי concerning learning קבלה. It seems like it's a contradiction. אמרו חז״ל הנפסק להלכה שחייב אדם לשלש זמנו בלימודו. חז״ל, the גמרא tells us like this, that a person should divide his time in learning in three parts: שליש במקרא, a third learning חומש, שליש במשנה, a third learning משנה, שליש בתלמוד, a third learning גמרא. ופסק אדמו״ר הזקן בהלכות תלמוד תורה, so like the אלטער רבי פסקנ׳ס, דחכמת הקבלה תחשב בחלק שליש בתלמוד. Learning קבלה is included into a third which is גמרא, תלמוד. ומיוסד על פסק הרמב״ם שענינים הנקראים פרדס בחלק גמרא הן, like the רמב״ם says that פרדס, which is קבלה, is included in גמרא. Fine. Which is הלכה. Ah? Which is הלכה. That's part of... From הרמב״ם it's הלכה, זה זה... Yeah, yeah, that's part of תלמוד. Part of תלמוד? Yeah, you can't פסקן from a משנה. והנה בספרו לקוטי תורה, לקוטי תורה מבעל אדמו״ר הזקן, no, בשגם הובא טעם על פי דרך הנגלה, in לקוטי תורה it talks in in נגלה, דלימוד הזהר וכתבי האר״י ז״ל הוא בכלל שליש במקרא. It says learning זוהר and and כתבי האר״י ז״ל, which is קבלה, is considered a, fits into חומש. שהרי המדרש, שמדרש, מדרש הזהר הוא על פסוקי התורה, he says, because the זוהר is explaining the תורה, חומש. ואף שאינו מבין כלל אמתת הכוונה. A סתירה, no? But he has a סתירה. Here קבלה is תלמוד, now he's over there in לקוטי תורה it says it's part of חומש, and he says, just like that you can't understand the real meaning of קבלה, והרי זה כעין לימוד המקרא, just like when you read פסוקים, שהוא קריאה בשמותיו של הקדוש ברוך הוא, every פסוק is a name of השם. The גמרא the מדרש says: כל התורה כולה שמותיו של הקדוש ברוך הוא, every word of תורה is the name of השם. Also there's a famous story, I think, who was it, ר' מענדל or once came to a מתנגד'ישע place and he didn't tell them who he was, and he got up to give a דרשה, he said he wants to speak. And he

got up and the first thing he said: אלע ווייסן אז עשו איז דער אייבערשטער. Oh, the tumultuous scream that he had to run away! They caught him, they slapped him, and they took him to the רב: אפיקורסות! So he told them, it says כל התורה כולה שמותיו של הקדוש ברוך הוא, every word of תורה is השם's name. Says in the תורה עשו, so עשו is השם, it's also השם's name. But every word is השם's name. אף על פי שאינו משיג כלל אמתת הכוונה וכו', but we do in a פשט, we don't see how in the word עשו is השם's name. כאן זה בלימוד הזוהר ועץ חיים. Same thing. זוהר, עץ חיים, the whole set. על כל פנים, there's a contradiction here. In one place it says that זוהר and קבלה is תלמוד, another place it says it's מקרא, חומש. ועל פי הנ״ל שיש שני אופנים בלימוד פנימיות התורה, יש לתרץ, you can answer it. אם לומד רק נקודות הענינים, if you learn like the first what we said, just the נקודות, the points, על דרך דברים קצרים שבמשנה, like the short of the משנה, הרי זה בכלל מקרא. That's like like like the אלטר רבי says, מקרא is very short and there's a lot hidden there that we don't know, this too. מה שאין כן שלומד בהבנה והסברה בפרטיות, to learn with understanding and detail, ובמיוחד כשמשגת ענינו נתפסה בשכלו,

when you grasp onto it and it's grasped on yourself, ונעשו לאחדים, you become one, הרי זה על דרך שליש בתלמוד. Then it's like a third of תלמוד. שהוא לימוד טעמי ההלכות, עד ללימוד עיון להבין דבר מתוך דבר. That's like learning the reasons of the הלכות. על כל פנים, the bottom line is we have two ways of learning פנימיות התורה. ויש לומר ששני אופנים אלו באופן הלימוד, these two ways of learning how to learn פנימיות התורה, תלויים בב׳ הטעמים הנ״ל על גילוי פנימיות התורה בדורות האחרונים. That depends on the two reasons given before why we learn פנימיות התורה now. What again were the two reasons? One reason was because the negative, because we're so low and now we must learn, there's no choice, we have to learn it because otherwise we're going to get lost. And the other way is just the opposite, because it's preparation for משיח. על פי הטעם שמשום עת לעשות לה׳ משום פקוח נפש ברוחניות, according to the first reason that it's because we've got to, pushes where in danger, spiritual danger, מפני התגברות החושך והירידה בדורות, because the darkness is strong and the generations are lower, מספיק גילוי פנימיות התורה באופן של נקודות. For that is enough to to counter that, to challenge that, to overcome that. It's enough if you learn the first way. You learn it נקודות בקיצור, בפסוקים, very short. כי גם נקודה של פנימיות התורה, because even if you learn one point of פנימיות התורה, המאור שבה, which is the מאור, has the light of תורה, יש בכחו להשיב נפשו, that could, ומחייה, that could bring you back to life. אה? That's what he said, that's what he means, yeah. כי כיוון שזה מספיק, הרי אין לגלות יותר. And if that's enough, since בעצם you shouldn't reveal more, you only reveal enough to revive you. So it's enough to revive you when you give this נקודות. And that's all, you can't go any further. מה שאין כן גילוי פנימיות התורה כדי להכשיר ישראל ולהכין לבם לגילוי פנימיות התורה שיהיה בעתיד, what's learned in order to prepare ourselves for משיח, הרי כיוון שאז תהיה השגה גמורה בידיעת התורה בכח עוז ובאופן ועד כמים לים מכסים, it'll cover everything, הרי מובן שגם ההכנה לזה צריכה להיות בדרך הזה. So now to

prepare ourselves have to be the same way. So we have to learn in a way that we should understand it, because that's the preparation to the time of משיח when we'll really understand it. אה? Yeah. Yeah. ועל פי כל הנ״ל יתבאר היטב הסיפור הנ״ל אודות הקטרוג הזה שרבינו הזקן הפיץ את החסידות בריבוי. Now we'll understand to answer the קשיא. The קשיא was there was a קטרוג on the אלטר רבי in his time why he says חסידות so much בגלוי. The question was there was a קטרוג like that already before, years, years before, and he took away the קטרוג by giving the משל of this the prince who was sick. So what was the קטרוג again? Now we'll understand it. החידוש באופן גילוי החסידות על ידי רבינו הזקן, the special way of גילוי החסידות through the אלטר רבי, לגבי הבעל שם טוב והמגיד ותלמידיהם, versus the בעל שם טוב and the מגיד and all the other חסידישע circles up to our days, יש לראות בפשטות, you could see very simply, כשרואים את תורת החסידות שהגיעה לידינו. Just look, just look, look at the חסידות that we have from the בעל שם טוב, look at the חסידות you have from the מגיד, look at the חסידות you have from all the other תלמידים, and look at the אלטר רבי. שעניני החסידות שנתגלו ע״י הבעל שם טוב והמגיד ותלמידיהם, the חסידות that the that you see from the בעל שם טוב and from the מגיד and their תלמידים, באים באופן של נקודות בקיצור, very short וערטלאך, words. And these וערטער are very powerful and they, it says לשון, they blitzen, they're like lightning, and they get into your heart and they awaken you. על דרך הלשון, לשון המשנה שהוא דבר קצר. That's similar to the משנה. The בעל שם טוב, the מגיד, the other תלמידי המגיד. מה שאין כן ביאור ענינה של תורת חסידות חב״ד, but the ענינים the way they're explained in חב״ד, שנתגלה על ידי רבינו הזקן, through the אלטר רבי, הוא באופן של הרחבה ומשא ומתן, that's broad and explanations and gives משלים, שבמאמרי תורת חסידות שלו, כמו בספר התניא, ביאר עניני תורת החסידות באופן של הבנה והשגה. In תניא and all the other מאמרים, he explains it that you should understand. וכשמו, the name! What's it called? חסידות חב״ד! חב״ד is חכמה, בינה, דעת, you could understand it. Also חב״ד, not the later become more חב״ד. No, they were, but very וערטלאך. Take נועם אלימלך, קדושת לוי, take all... No, but they're וערטער, חסידישע וערטער. Yeah, but They mention it, surely mention a ווארט here, a ווארט there, sure, all the חסידישע ספרים, but not מסביר it and to understand it. והשינוי הזה באופן גילוי תורת החסידות יש לומר, this that the אלטר רבי, the way he said חסידות, that brought the קטרוג חדש רבינו הזקן that brought a new קטרוג. גם לאחר שנתבטל הקטרוג על המגיד, even after the first קטרוג on the מגיד was nullified על ידי הסברת המשל משחיקת אבן יקרה שבכתר המלך של הצלת חיי בן המלך. Like, after the אלטער רבי said what the מגיד did, teaches what's the first way, and there was a קטרוג. And the answer was, you must have it. Why must you have it? To save the life! That's the first way, that's why we must have it. But then when the אלטער רבי started saying his way of, through חב״ד, that for that was a new קטרוג. We'll be able to explain it more. במשל רבינו הזקן על הצלת חייו של בן המלך על ידי שחיקת אבן טובה שבכתר המלך, in the משל of the אלטער רבי that to save the life of the prince you have to grind the stone, מדגיש הצורך שתיכנס לתוך הפה רק טיפה אחת, טיפה שבבן המלך. The רבי is מדייק in the משל, he said one drop should go into the mouth. What's one drop? אשר טיפה זו, טיפה זו תציל את חייו של בן המלך. This one drop will save the life of the of the prince. What is that משל? בנמשל, when you go into the נמשל, and what's the one drop? You see right away. The way חסידות was then, there was only נקודות. A drop is a נקודה. גילוי החסידות, which is the גילוי of חסידות, פנימיות התורה, which is the אבן יקרה, הכי יקרה שבכתר המלך, which is the precious stone in the crown of of the king, על כל פנים באופן של נקודה, that time it was טיפה אחת, the חסידות was like one drop. וכנודע שגם נקודה אחת של פנימיות התורה יש בכוחה להחיות את בן המלך. And the truth is even one drop could save his life. The same thing by חסידות, one drop of חסידות could revive you. If the whole problem is the revival, one drop! It's concentrated חסידות like it was then, and that's why he gave the משל. ראיה לדבר, that's כדוגמת, גילוי החסידות באופן של נקודה. When חסידות was revealed in the form of a נקודה על ידי הבעל שם טוב והמגיד ותלמידיהם ותלמידי תלמידיהם over generations, holy generations, the way they revealed חסידות, טאקע helped, הועיל ופעל להחיות את בן המלך, טאקע helped, and it טאקע revived the אידן, והעמיד יראים ושלמים לאלפים ולרבבות. It brought יראת שמים, it raised people who were טאקע big יראת שמים and צדיקים, they raised them, and it טאקע worked. So that worked! So that's the משל that helped that way. אבל כאשר רבינו הזקן השתדל לגלות את תורת החסידות לא רק באופן של נקודה, טיפה אחת, the אלטער רבי started revealing it not in the form of a little נקודה like the drop, אלא באופן של הרחבה, אלא תורת חב״ד, he brought in this and חב״ד understanding, אז נתחדש, התחדש גם הקטרוג למעלה. So the קטרוג came back. Now you, and the משל of the אלטער רבי won't work! Because the משל of the אלטער רבי only works if you're giving a טיפה. So the משל is for a טיפה. But here you're giving more than a טיפה! שהרי גילוי החסידות באופן של הרחבה, because when you reveal חסידות in a הרחבה'דיקע way, בהבנה והשגה בתורת חב״ד, and the way of אינו לכאורה דבר המוכרח להצלת חייו של בן המלך. That you don't need to save the life of the of the prince! That means to save the אידן, if the only reason for חסידות would be to save כלל ישראל from fainting or from, it would be it would be enough the בעל שם טוב and the מגיד and his, and all the פוילישע חסידים, they all would be enough! Because they save, this this חסידות is enough to save. So therefore a קטרוג came, so to save the the אידן is enough one drop. So why did you start learning more? And for that we have no answer. יש לומר שזה הטעם שנפל ספק אצל רבינו הזקן, that's טאקע why the אלטער רבי himself had a ספק, a doubt, שאולי צריך להפסיק מגילוי דברי חסידות באופן כזה, maybe should stop טאקע doing it this way. אבל רבותיו, his רבי'ס told him, על ידי מסירת נפש בישיבתו במאסר, by him מסירת נפש of sitting in jail, פעל למעלה, so he פעל'ד up there שיוכל להמשיך לגלות דברי חסידות באופן של הרחבה, that now he should be able to reveal חסידות in הרחבה. ואדרבה, they told him, on the contrary, כשם שתצא תאמר יותר, when you go out you say more, כדי להכשיר את ישראל להכין לקראת גילוי, time out, mispressed on yourself, now you're going to prepare them to the revelation of the secrets of תורה, and this is the לשון of רש״י, רש״י on שיר השירים, the לשון on שיר השירים, in the secrets of תורה שיתגלו בביאת משיח, that כמים לים מכסים, that it'll be revealed in such a way that the whole world will have it. In other words, you could, it had to happen anyway, but the שאלה was, should that have happened then? So, by him doing it, he פועל'ד that now is the time already that it could happen. Just maybe it would've been a hundred years later. I'm just saying a סברא. So why the לשון 'once you started already' as if you shouldn't have? Because really the time has, that's why I'm saying, the time maybe hasn't come, maybe the time hasn't come, the preparation should've started later, that's, I'm saying, it doesn't say in the שיחה. Maybe, and they said, 'Now that you started, you pushed it, you broke it through already, you brought it closer!' That means that the אלטער רבי brought the coming of משיח closer, which fits to the famous story that גריינם, all the stories of the חסידים they write that גריינם said over that the בעל שם טוב brought down the ס״מ to this world, and the ס״מ, and he told, ס״מ said, 'What do you bring me down for? I was only down in this world twice in history! All my job I only do through my messengers. I was down here once by the חטא עץ הדעת and by the חורבן בית המקדש. What about יעקב though? No, it wasn't, it was not him himself, it must have been some guy, yeah, someone on his team. Ah, that's his team. Well, could be. We spoke about it. It wasn't him himself, it was someone. I only was down here twice. What do you bring, and the לשון the way he says is תיפח רוחא. You, human being, what are you doing? What חוצפה you have? What do you want from me? So he said to him, \"I want to, I want from you the key...\" So the לשון is that the

key to משיח or the key to חסידות. \"I want you the key.\" And the לשון the way he said is ויקח ברמה מפיו. What's the לשון of the פסוק? And he took it out from his mouth and he grabbed it away from him, the key. Who's he? The בעל שם טוב grabbed away from the ס״מ the key that he was asking for. So it גראנעם טייטשט, חסידים טייטשן, what was the key that he was looking for? The אלטע רבי. He was looking for the נשמה of the אלטע רבי. And the נשמה of the אלטע רבי, that's when he said, \"Give me the key.\" The key to משיח, because the אלטע רבי טאקע, by doing this, he was the one that he טאקע pushed it and got it. He brought him בגשמיות? Ah? He brought him בגשמיות as a member or whatever he did? I don't know how he brought him, but he brought him down to this world, and yeah. And he said to him, \"תיפח רוחא, what kind of חוצפה you have to bring me down? What do you want from me? I was only down twice.\" Who's the one that writes this? His name is גראנעם? The one that says it, told this, the משפיע in ליובאוויטש, in ישיבה ליובאוויטש was שמואל גראנעם. That was his name, שמואל גראנעם אסתרמאן was his last name. All the stories we know about all this, besides what's in the שיחות, that's one thing, the פריערדיקער רבי's שיחות, but from the חסידים, all comes from him. When he writes, החסיד פיק writes a story, he heard it from him, and פאליאקאוו heard it from him, and פערלאוו, they all heard it from him. All the מעשיות come back, they're all, when ר' פרץ מאטשקין tells stories, when שמואל, ר' שמואל לעוויטין tells the stories and all, it's all comes from גראנעם. שמואל גראנעם. ר' שמואל גראנעם. שמואל גראנעם was the, was the, was the משכיל of all this. And a lot of stories have ביאורים and it's all, all his. So remember, always used to talk, every time they tell a story, א גרוס פון גראנעם, that's what he's called, א גרוס פון גראנעם. And he's a חסיד of? He was a חסיד, he was a, whatever, first he was by the צמח צדק, then he became a חסיד of the רבי מהר״ש, that was his main, then he was by the רבי רש״ב. He wasn't to the רבי רש״ב such a מקושר, I mean he was a חסיד, but the real התקשרות he never, no, the רבי מהר״ש. רבי מהר״ש. צמח צדק he was still young, as a בחור. Famous story what made him become this חסיד of this of the רבי מהר״ש, when ר' שמואל בער באריסאווער told him after הסתלקות, he didn't know then the צמח צדק was נסתלק, he came to ליובאוויטש, and he heard it's הסתלקות. He didn't know what to do. Now all the sons of the צמח צדק were צדיקים, גדולי עליון, he didn't know who to go to. So he saw ר' שמואל בער באריסאווער. He said, and he was, he knew him. He says, \"Tell me, who do I go to?\" \"I can't tell you. כולם אהובים כולם ברורים כולם גיבורים כולם...\" Did he have seven sons? He had, not all were רביים, but he had seven sons. So he said, \"But I want to tell you one story, and that's all. Then you make up your mind.\" He told him the famous story that once the צמח צדק had a מאמר, and he had a קשיא on the מאמר from עץ חיים, and he went over to the different sons of the צמח צדק, to the מהרי״ל, to the, to the מהר״נ, and ask him פשט. And he saw the difference. Some, one had thought of the קשיא himself, and he tried to give him a תירוץ. Some didn't think of it, but when he told him he tried to give him. After everything, he wasn't satisfied with the תירוצים. He had no, he had no intentions to go to the רבי מהר״ש. The מהר״ש was a סוחר, no one knew he was. Sold watches, right? Watches, I don't know if he... I saw, I read that somewhere. Could be, I don't know. No, he knew how to work with watch. He, he once, he once opened up a watch, took it apart, put it back. Oh, okay. That's, I don't know if he worked with watches. Okay. He was a סוחר. Sold watches... He was a סוחר, he was a businessman. He had stocks. Yes, stocks he had. Lottery tickets he bought, yeah. Huh? What was his סחורה? I don't know, he bought merchandise, I don't know. I heard, I think I read this also, that he was, before he became רבי, he was, he didn't want to become any a רבי or anything like that. He tried to confuse people like he was doing business... No, he did, he was in business. He used to go, they even say they have a story with ר' דוד'ל טאלנער. ר' דוד'ל טאלנער once was sitting by, his חסידים used to go to the market, the market places, so a lot of, he used to go with them. So once he was sitting, טיש, middle of the week, and he was sitting with his back to the window. And the רבי מהר״ש was in the marketplace, also doing business, and he walked by. As the רבי מהר״ש walked by, he turned around. He didn't see him, he was, with his back, turned around, asks his חסידים, \"Who's that?\" So they told him this the, that's the, that's the ליובאוויטשער רבי's son. So he says, \"I'm מקנא the ליובאוויטשער רבי what kind of ממלא מקום he's going to have.\" Who said that? The טאלנער, ר' דוד'ל טאלנער. So the חסידים said to him, \"רבי, first of all he's the youngest, and second of all he's a סוחר.\" So he say, \"Yeah, yeah, כי טוב סחרה מכל סחורה.\" It says that תורה is the best of סחורה. So, so he was a סוחר. Anyway, going back, but no one knew him. The רבי מהר״ש went to his places, he would go over to a theater... where they have the pictures on the outside, he would go over, take out his glasses and look. Now later they found out the glasses were black, but he wanted people shouldn't know. Anyway, so the, so the ר' שמואל בער אייזנבערג tells the the ר' שמואל גרונם. He says, \"I'll tell you, so when I was going, after I spoke, it was very late in the middle of the night after speaking about that עץ חיים, I didn't plan to go, but I passed by the רבי מהר״ש's house. As a young man, I saw that the light was on. So I wondered, what's he doing up? So what did he do? He wanted to see. So, he climbed up, wanted to see if he should wake him up. He climbs up, the window was very high, so he climbed up if on a ladder, looked through the window. He sees the רבי מהר״ש sitting there with the עץ חיים open to the place that he's asking. Oh, so he knocked on the door. The רבי מהר״ש went over to the door. He says, \"Who is this?\" He says, \"שמואל בער. Could I come in?\" Says, \"Wait a minute.\" Took a few minutes, and he opened the door, he says, \"ר' שמואל בער, קום תא ריין.\" He walked in, the same place with newspapers and things, French newspapers. Yeah. And he said, \"ר' שמואל בער, what did you come for? Middle of the night, what's the emergency?\" He says, \"I have a קשיא on the מאמר from עץ חיים.\" Said, \"ר' שמואל בער, מאכט זיך נישט נאריש, you're coming to me? You know who I am, you ask me?\" So he tells him, so this is what he's telling ר' שמואל גרונם. ר' שמואל גרונם told this to, I heard this from חסידים who heard it from ר' שמואל גרונם. So he says to him like this, \"Listen here, or you tell me פשט in עץ חיים, פשט in the מאמר, if not, tomorrow morning, גאנץ לובאוויטש is going to know everything that I saw. I saw you sitting and\" He had no choice, so he sat down for a few hours. They sat talking, and he's talking the and told him פשט in the מאמר. And he said even more than that, בשעת מעשה there was a סאמאוואַר with tea, and they were drinking tea, cups and cups of tea. In the middle he asked ר' שמואל בער, \"Tell me, how many cups of tea did you drink?\" \"So, we're involved in these ענינים, and you tell me think I know how many cups?\" So he says, \"I'll tell you.\" He took wanted to show him that you could be involved in the highest ענינים, you got to pay attention to little details. So ר' שמואל בער told ר' שמואל גרונם, \"After the passing of the צמח צדק, I'm telling you this story, now you choose who to go to.\" פארשטייט זיך, he went to the רבי מהר״ש, and he became a חסיד of the מהר״ש, and then later by the רבי רש״ב, he made him a משפיע. Anyway, but this is so where we how did we get to ר' שמואל גרונם? I don't know. Oh, ר' שמואל גרונם told over the story of the בעל שם טוב from the סמ״ך מ״ם No, that the אלטער רבי That he said, give me the He טייטש it too, he said, he says the פשט is, the key means נשמה of the אלטער רבי. ר' שמואל גרונם טייטש this. Anyway. At what point did the אלטער רבי change his I mean, when he came out of jail, what in 18 He started saying more ברחבה. No, but was it the תורה, the אגרת, where was it? No, no, no, there was on מאמרים already. The סדר המאמרים. So this is the last page. Last page, yes, yeah. Yeah. That's what the רבי רש״ב said. He said like this, א גאנץ שווער צו זאגן what I'm

going to say. It's hard to say what I'm going to say, but I'll say it anyway. It says בנוגע an olive, מה הזית הזה, an olive, in order to give out its oil you have to squeeze it? So the אלטער רבי too. What made him give out the real thing? When he was squeezed by in jail. Said, it's hard to say this, but I'll say it. Okay, אבל למעשה the main thing is the מעשה, לאחר שניתנו הוראות של הבעל שם טוב והמגיד לרבינו הזקן, after the אלטער רבי the בעל שם טוב and the מגיד gave the הוראה to the אלטער רבי, שלא זו בלבד שלא יפסיק חס ושלום לומר וללמד חסידות, not only he shouldn't stop from saying it חס ושלום, אלא אדרבה יוסף ויוסיף, and more, והנה מובן, we understand, שזו היא הוראה לכל אחד ואחד מישראל, that that became a lesson to all the Yidden, שחייב להכין את עצמו לעת הזאת, we have to prepare ourselves for that time, שלא יהיה עסק כל העולם אלא לדעת את ה' בלבד, when the whole world will only learn ה', על ידי לימוד פנימיות התורה באופן של הבנה והשגה, learn פנימיות התורה דווקא through understanding. In other words, everyone must learn חסידות חב״ד. ומזה מובן, so those who don't like this שיחה, ומזה מובן שגם שגם מי שלפי דעתו לימוד פנימיות התורה, even we don't understand,

even somebody who thinks that learning פנימיות התורה, ובפרט באופן של חב״ד, certainly חב״ד, לימוד בהרחבה הבנה והשגה, needs understanding and התבוננות, אינו מוכרח להחיית נפשו, he says, \"For me, I don't need חב״ד to make to revive me, to give me חיות in my אידישקייט, כי לדעתו, because he holds, אין חייו הרוחניים עומדים בסכנה חס ושלום. My spiritual life is not dangerous. ודי ומספיק עבורו לימוד נגלה דתורה, it's enough to learn נגלה, ולימוד דברי מוסר, I'll learn מוסר, ולימוד דברי חסידות של הבעל שם טוב, המגיד, ותלמידיהם, ותלמידי תלמידיהם, and I'll learn what the בעל שם טוב said. That was good enough. כדי להתגבר על החושך כפול ומכופל דעקבתא דמשיחא, in order to overcome the darkness of this time.\" And the truth is, he's right. The רבי explains he's right. The בעל שם טוב's תורה and the מגיד and the all the other חסידישע רבי'ס is enough to live, אבל איך יפטר עצמו מלימוד זה, how could you not learn, כשפסק דין ברור הלכה למעשה בנגלה דתורה, there's a real הלכה in נגלה, in יורה דעה of the אלטער רבי, and the רבי calls the אלטער רבי here הרב, של הרב, because he's talking to them. They called the אלטער רבי the Rav, der Alter. We don't call him the Rav. But you yourself, שולחן ערוך הרב, in שולחן ערוך הרב, the

אלטער רבי אדמו״ר הזקן פסק'נט שכל נפש מישראל חייב ללמוד כל התורה כולה, every ייד has to learn all the תורה, הן בפשטי ההלכות, what's your פשט? ההלכות. הן ברמזים ודרושים וסודות, רמז, דרוש, and סוד. ויתירה מזה, מה שכתוב במקום אחר, it says even more in a different place, שכל נפש מישראל חייב לחדש! שכל חדש! You have to add a new פשט, הן בהלכות, הן באגדות, הן בנגלה, והן בנסתר. You have to add it in everything, in a נגלה, בנסתר. So not only you have to learn it, you have to even add to it. There's actually a letter every week, the ועד, הנחות התמימים, ועד הנחות להפצת, give out שיחה, also sometimes they give out a מאמר. They gave out a מאמר for this for for י״ט כסלו, a מאמר from תשל״ד. What do they do is in the end of every קונטרס they print letters. You'll find letters that's not printed in the אגרות. They got hundreds and hundreds of letters which are not printed. This week, yeah, this week they printed a letter in the end of the מאמר. It's a must for everyone to read. It's about I have it on on on my phone. All right, I can send email, forward it to you. A letter where the רבי answered somebody from תשכ״ז, about learn Guys writing to the רבי about learning חסידות, why do you have to learn חסידות? With טענות, וכו׳, and the רבי answers him very sharp, very clear. It's a three-page letter, very צו דער זאך. It was the same time when they had טענות, when פאליק קאהן פאליק The רבי put in the same that pudding, the רבי spoke about it. What happened was Huh? Not פאליק קאהן. Yeah. No, a child passed away. True? That was the מעשה. The

חזון איש passed away, the חזון איש was a מתנגדישער גדול. Point at that time, that's how the story went, עפעס a a בחור, a young בחור from a ליובאוויטשער בחור also passed away. No, that's what I'm saying. That's a maybe that's how This is the way the story goes. פאליק קאהן was פארברענגען י״ט כסלו, and מתנגדישע בחורים came. And he said like this, the חזון איש passed away, the חזון איש a גדול בישראל, so he's going up למעלה, different היכלות. So finally he came to one היכל, they wouldn't let him in. But then there was a ליובאוויטשער בחור that also passed away also, and he went from היכל to היכל. And he, they let in that היכל. And when they opened the door to let in this boy, the חזון איש also was able to get in. So the מתנגדים, what kind of So the רבי said that, took out almost those words. The רבי by פארברענגען said, practice of what they said, he says, קערט זיך א וועלט, he said. He said, איז די ארץ ישראלדיקע פאסט רייך געווארן! Israeli post office, it became postal service, it became rich. מה כולה, letters I got from people. And the רבי went into the whole thing to explain it, but this letter וכו׳ is in the same ענין. And the רבי explains all the טענות the guy have, and all the קשיות he has, and the רבי writes to him, looks like you don't know this, it's a פלא how come you don't know this, how come you don't know that. It's כדאי to print to learn it, to read it through. So this is one of their replies. It looks like it looks like this was an answer to one of the guys who wrote. And this guy who wrote is מגזע חב״ד, you could see from the letter from the רבי. He's from comes from חב״ד. וכו׳ he was raised in a מתנגדישע place, I don't know, so the רבי gives it to him, but the רבי writes a three-page letter, it's a long letter, very געשמאקע letter. Is it Hebrew or Yiddish? All in What is it? Hebrew, Hebrew. Huh? Okay. Yeah. אדרבה. אדרבה. It's a very געשמאקע letter, huh? Yeah, fitting for י״ט כסלו. That's why they put it in this week. Okay, so I'll give it to you, I'll Okay, just by the יפוצו מעינותיך חוצה, by by far by

spreading חסידות, פרסום הפצת מעינות החסידות, spreading and the the מעינות, the wellspring wellsprings of חסידות, בכל מקום ומקום, wherever it is, עד שיגיע גם בחוצה, even outside, נזכה בקרוב, we will זוכה very soon, the הבטחה of מלך המשיח to the בעל שם טוב, the משיח's promise to the בעל שם טוב, דאתי מר דא מלכא משיחא, that this will bring משיח, שאז יקויים הייעוד, then the promise will be fulfilled, כי מלאה הארץ דעה את ה׳ כמים לים מכסים, במהרה בימינו ממש. אמן.