cell, the room that he was there, was there enough for three people? Because he knew that they were there פשוט with body, they weren't there ברוחניות. So they needed place for that. So he asked, and he told him, yeah, there's enough place. Anyway, so they came to see the אלטער רבי. ושאל את רבינו הזקן so the אלטער רבי asked them למה מגיע לי why does it does he deserve this שישב במאסר that he should sit in jail ומה תובעים ממנו and what is it that they want from him? Maybe we should make the other table, no? Yeah, just let there, I'll take a minute to Move all this this way. Anybody raising? Okay, good. Start again? Start again? Because of the last few weeks, I made less copies today. Yeah. See? Yes. You have to make the כלים. We must make the כלים. There's some חלק ל\"ב. If you need another volume, another I'll get it. Okay. You need? No, I don't think so, no. We'll just start, we'll start over again. מסופר it's told שבעת היות רבינו הזקן במאסר when the אלטער רבי was in jail, באו פעם אחת לבקרו רבותיו מעלמא דקשוט, so once from the עולם האמת came to visit him his רביים. Who are the רביים? רבי הרב המגיד והבעל שם טוב הקדוש. His רבי his רבי, which is the מגיד, and the בעל שם טוב. And like I said, 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. ושאלם Ah, What? No, no, he wanted to find out. No, you're right. He didn't know, he wanted to figure out. Because 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.\" Anyways, ושאל את רבינו הזקן so the אלטער רבי asked them למה מגיע לו שישב במאסר, why does he deserve 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's a reason why he's put in jail. So he wanted to know what is the reason, what is it that they want from him? והשיבו לו, so the

בעל שם טוב and the and the מגיד answered him שנתחזק עליו קטרוג, a קטרוג, that there is a strong קטרוג on him על שאינו אומר דברי חסידות הרבה בגילוי, that he says a lot of חסידות, he reveals the secrets of the תורה, and he says it in a revealed way. ושאל להם, so he asked them, וכאשר אצא מכאן, when I leave from here, when I get out of here, האם אפסיק מלומר דברי חסידות? So does that mean that I should stop? If the problem was that I'm saying too much חסידות, so maybe that means I should stop. So if I get out of here, I should stop. השיבו לו, so they said to him, כיוון שהתחלת אל תפסיק. Since you started, don't stop. ואדרבה, on the contrary, the בעל שם טוב and the מגיד said to him, וכשתצא תאמר יותר. When you go out, Who caused the קטרוג? No, למעלה! In the בית דין של מעלה. The שטן, I mean they the שטן. Yeah. How do you know the story? Huh? The אלטער רבי told over. Yeah, yeah. So they אדרבה, they said when you go out, תאמר יותר, you should say more. עד כאן כאשר כאשר אצא, he knew that he was going to Yeah, that also. I didn't know. Well, you're sure. בטחון, no? Someone who speaks you know, I know for sure I'm going to the רבונו של עולם is going to help me. So עד כאן עד כאן תוכן הסיפור. This is the תוכן of the story, that they there was a קטרוג on him, and they said now that you're there basically you broke through the קטרוג, and now you're 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 an השתלשלות, as a reason, because there was a קטרוג up there על ריבוי דברי חסידות שאמר ובגילוי, because he said so much חסידות in 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, he should not do it anymore. על זה ענו לו רבותיו, so therefore his רביים, the מגיד and the בעל שם טוב told him שאדרבה, on the contrary, וכשתצא 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. וכידוע 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 מעזריטשער 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 the 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. ורבינו 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 gone on in שמים? Uh? This is... No, this is saying it down here. The אלטער רבי said it. The אלטער רבי said it, the story, I think, contained, aha. And he said that 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 where the situation got worse and worse and worse. Finally, the doctor 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 היקר 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 tried, they could try. So the עצה was to grind it, mix it with water, at least put it between the lips בתקווה, hoping שכולי האי ואולי, that maybe תיכנס טיפה אחת לתוך פיו, maybe one drop will come into his mouth, ותפעל להחיותו, and it'll save his life. So and the king said to do it. \"איי, most of it is going to spill when they try to put it in, most of it, so what is 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 the ענין of חסידות, אשר פרסום 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 להציל לחיות 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 the 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 אויבערשטער says it's worth, let it fall on the street. אמת, you're not allowed to. It's 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 אויבערשטער whispered the name of אידן. What's the name of אידן? ישראל. So he brought down ישראל, the בעל שם טוב, And that worked, but 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. על פי זה, based on what we said now, אם כבר בימי המגיד ביטל רבינו הזקן את הקטרוג על גילוי והפצת חסידות, if already years earlier in the time of the of the מעזריטשער מגיד the אלטער רבי already nullified this קטרוג על ידי ההסברה שפרסום והפצת החסידות זה 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 זמן וירידת 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, whatever amount of years before, right, the second time by the אלטער רבי was going into jail, which is later, certainly the generation the danger of the יידן became even stronger. ומסתמא ירד מצבו הרוחני של בן המלך, so certainly, presumably, 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 in 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 ונגיד 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 are greater, in the last 20 years, 10 years, the נסיונות get greater. The leap of the נסיונות is not like a year or two or ten, it's like a 500 years. From 10 years ago to now, it jumped 500 years. Yeah, the נסיונות, and that's why the level went down. 500 year, I mean could be. I'll tell you later. You don't know? Good! לאז מיר נישט וויסן. לאז נישט וויסן פונקנט דאס. Don't notice, ברוך השם. Whoever doesn't know, it's like the רבי said when he spoke about the the World Series: 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, פרייע, we're not talking about the פרייע, we're talking about the פרומע! By the פרייע יידן there's 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: אם הראשונים כמלאכים... etc., he doesn't even want to say then. 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, so 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 נסערו על קטרוג בכלל בגלל ריבוי דברי חסידות שהשפיע בגילוי? Why did this קטרוג come back again for the same thing, why he's spreading חסידות בגילוי? ועד שנשאר בספק, עד כדי כך it even became a ספק למנוע שהוא שהוא שביטל קטרוג בימי המגיד, he's 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 להימנע מללמד דברי חסידות, maybe he should stop! והוצרך להוראה מפורשת מרבותיו, and he had to have a special special הוראה from his רביים, שאדרבה, כשתיסע תאמר יותר, when you go out you should 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 want to know why, how. So the רבי is going to explain what the two קטרוגים are. ויובן זה בהקדם ביאור דברי האר״י ז״ל, this will get explained if first explain the words of the האר״י ז״ל, שדווקא בדורות אלו האחרונים, that דווקא 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 reveal the hidden parts of תורה. This חכמה, חכמה of קבלה, of חסידות, now is the time that you have to reveal it, אף שבדורות הראשונים, even though in the earlier generations היה החכמה... חכמת הקבלה נסתרה, לשון of the אלטר רבי, the חכמה of קבלה was hidden, ונעלמה מכל תלמידי חכמים, 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, כדאיתא 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. Also by the, even by תנאים. Yeah, they had this, but not, I mean בעצם they had it all, but בעצם the learning of קבלה was was only by יחידי סגולה. That's also by that, some of the אלטר רבי's, I remember by the רמב\"ם's, he also says you shouldn't, um the לטייל, לטייל בפרדס. Yeah. So the רבי brings it here in the הערה. The רבי has a good פשט there. See that that's to show that even in the time of the רמב\"ם he had to reveal it. You know what, when we get a little further maybe I'll explain it, because that's one of the ראיות and 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've got נגלה and you know all the הלכות, then you could get. 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, one, 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 of the, 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. So the רבי says the רמב\"ם means like this, whatever you must have in order to fulfill the מצוה of אהבת השם and יראת השם, that you must. Taking a walk means when you're enjoying it, that means after you already have and you have the proper יראת 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. Was it דובינסקי? דובינסקי, the one who was interviewed by JEM? Yeah, yeah. So then he asks, he used to ask the רבי questions in נגלה and in חסידות. In נגלה the רבי always answered. In חסידות the רבי told him after a few questions, that's not, just learn, so go write it. Because probably he wanted to go more things which you don't need, it's not important for this. נגלה צריך עיון, חסידות פשוט ללמוד. So so the, so the רמב\"ם means that. But that, but see, that's not נוגע here. 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 that's why the אריז\"ל says, from my time it changed. So the question, what it means changed? ולכאורה, וכיון שהורו חז\"ל שדברים שהם כבשונו של עולם, since that חז\"ל said these things which are כבשונו של עולם, the hidden parts of the world, יהיו תחת לבושך, should be under your garment, it 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 this all of a sudden change? The אריז\"ל says it changed, so it must be not so פשוט. What is 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 אלטר 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. But the אריז\"ל says in regard to this חכמה of קבלה that you have to learn it. הקבלה itself, right. Yeah, you have to learn, but now we say it's it's נתגלה in the form of חסידות that makes it closer to us. We'll see later also in the שיחה. והביאור בזה, so what's the answer? בהקדם, first to explain 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 החפצא דתורה, it's not because this part of תורה the has a 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 that's a חסרון in the thing, to 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 מתורתנו הקדושה, this חכמה is part of the holy תורה, השייכת לכל אחד ואחד מישראל, which is שייך to every איד, מורשה קהילת יעקב, it's an inheritance for all the אידן. וכל אחד ואחד מישראל חייב ללומדה, every איד must learn it, כמו שמחויב ללמוד שאר כל שאר כל התורה כולה, 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 stronger ראיה. That's what he says. He said on the גברא. Not on the גברא, מצד הגברא. It's not that this thing must 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, זה לשונו, here is 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 in knowing ה'. ולפיכך יהיו ישראל חכמים גדולים, אידן will be great חכמים, ויודעים 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, and it says כי מלאה הארץ דעה את ה' כמים לים מכסים, and the earth will be full of knowledge of ה' like the water covers the sea. הרי עולה הדיא, so here we see very clearly, שבימות המשיח יהיה עסק כל העולם לדעת את ה'. Everybody's going to learn קבלה, everybody's going to learn חסידות, everybody's going to learn about ה'. היינו שעיקר עסק התורה אז, the main learning תורה then, לא יהיה בלימוד הלכות התורה הנגלות לנו ולבנינו, 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 יהיה הגבלה זו דאין דורשין אפילו ביחיד אלא אם כן. Certainly when משיח will come the limitations that are given that 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 והגבלות בלימוד חכמות אלו. He says there are certain limitations and conditions about learning in this חכמה. והרי גם בימות המשיח לא תתבטל שום הלכה מהלכות התורה. הלכות won'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 הלכה in תורה, הלכות will not change, every הלכה will remain. אלא מאי, על כרחך צריך 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 חכמות אלו. 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 בימות המשיח 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 להתעמק 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 part of תורה that you're not allowed to learn, and that won't change, there's no איסור on it. There's the saying that we are not in the level. The גמרא says we're not in the level. When 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. The later generations you're allowed to be מגלה it's a מצוה to reveal this, למרות התנאים והגבלות, 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 לספרו מורה הנבוכים, just like the רמב\"ם writes as an introduction to The Guide to the Perplexed. So he writes שהטעם שכתב ספר זה, he gives a reason, why did I write this book, שיש בה ענינים נסתרים, that have hidden things, which normally you don't do, הוא אמרם בכיוצא בענין, 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 could go against הלכה. They constantly claim that the רמב״ם did not know קבלה. No, it doesn't say. He writes in his writings. Yeah, but נסתר he studied, but they claim it's not the same, it's not the זוהר, it's it's different, certain פרטים. Yeah, yeah, but not not the same as as קבלה. והיינו, that means the ירידה of בני ישראל, the מצב של נבוכים. 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, ולהציל נבוכים מעניני אמונה וכולי. Those that 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. 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. Who's that? קאפח was a guy called קאפח. הרב יוסף קאפח, 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 תבון. 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 כתב. Did the רמב״ם himself also? He found the כתב No, he didn't get the original כתב. ערבית He had a כתב, yeah. He got an old כתב, not the original, it wasn't כתב יד קודש. The מורה נבוכים is כתב יד קודש of the רמב״ם, and the and the פירוש המשניות is כתב יד קודש of the רמב״ם. They found it in the in the גניזה in in Cairo, the Cairo גניזה. How were they Huh? He figured it out, you know. And he found the רמב״ם also, he gave out the whole פירוש on רמב״ם, 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. Anyway, he made a פירוש on the רמב״ם. And he he was a very strange guy. He was a big תלמיד חכם. He wrote, but he had 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 משונה, but he's a big תלמיד חכם. The רבי brings him, but because of that, he wasn't so popular. I remember when he passed away, it was like 10 years ago, 12 years ago, passed away, it was barely a מנין by his לויה. And he was a big גאון. Why is that? שלא יהיה בעל מחלוקת עד היום הזה. Yeah, a מנין. There was no one, a מנין. לא היו הרבה אנשים. No, because the רבי brings him, even on this, here not, but some place where the רבי says מורה הנבוכים, on the הערה, כפי גירסת קאפח. And he corresponded? I don't think he corresponded, but he knew that the רבי quoted him. He came to the רבי? No. No, never came to the רבי. I heard that he but he sent the רבי כתב יד מתנה? כבוד אליהו קיבל מתנה, הרבי קיבל. He may, yeah, but he never came. He never came to New York. I don't think he ever left ארץ ישראל, but maybe I don't know. Anyway, not נוגע here. So I think I saw his picture. קאפח, yeah. There are 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 אחרונים. And the same thing is that from them I mean, as time passed, the later generations there's 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 אחרונים, the great descent in the level of the יידן in the later generations, שנתמעטו הלבבות, the hearts became less, etc., etc., וכן מצב העולם 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 הכוחות פנימה הנסתרים של נשמת אדם. By learning חסידות, it awakens the deeper כוחות, 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 ומבפנים, things, problems from outside and problems from within us, ולסדר אהבת השם ויראתו שיהיו בלב שלם, that will give us the power, we shall awaken, arouse the אהבה to love to השם and the יראה, to love them בלב שלם. This is the reason why, even though originally you were not allowed to spread this, but AriZa\"l says now the time has come because we must have it. So, this is basically a reason because of something negative. Why do you need to allow it? Because things are bad, and we got the, we must use it. Second reason why then it changed, מצינו בכמה ענינים שבוא בתור הכנה לימות המשיח. We find certain things that you do, that's a preparation to משיח. בלשון הרמב״ם The Rambam writes לישר ישראל ולהכין לבם לימות המשיח. It's a לשון of the Rambam, not like I did, but he writes on something else to straighten out the אידן to prepare their hearts to משיח. וכל שכן וקל וחומר שכן צריך להיות בנוגע לעניינם העיקריים של ימות המשיח. So how 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 is the most important part of coming of משיח? So we see the Rambam, the Rambam 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 Hashem. שיוכלו לעסוק בהשגת דעת בוראם, they should have the time and be able to study the דעת of the Creator, שצריכים ליישר 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. See all the years is a preparation, but it was very far, but as it gets closer to משיח, the preparation has to get stronger. And what is 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 art, before 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 for what משיח What's משיח going to do? Like Rashi 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 is it? Uh? How close? They say those that know don't tell, and those that tell don't know. Tell me how much time you have. Well. We're already ready. Uh? We're already ready. Yeah, yeah. That's the problem. Okay, so now we have two reasons why we have Why the AriZa\"l 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 עיקרי הידיעות נקודות 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 וכולל ענינים מרובים. Like the Rambam says the משנה is short, but it contains a lot of things. And אח But isn't that קבלה? That's the way it was if yeah, before the אלטער רבי. And I yeah, that's קבלה, not only קבלה. The בעל שם טוב also, the בעל שם טוב also. He gives No, the בעל שם טוב, he'll explain it. More flight flight for 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 זהר says concerning פנימיות התורה: יתפרנסון, that you'll get פרנסה from it. You'll you'll eat it, so to speak. It'll it'll sustenance, it'll give you sustenance. וכמבואר במפרשי הזהר Like the מפרשים of the זהר say, היינו שעניני חכמת אלקות מפורשים ומוסברים בהבנה והשגה, that you can reach a level where the ענינים of אלוקות, which is written in קבלה, will be understood with your normal שכל, like a Not like someone just learns it by, doesn't understand, just reads the fact. שאז הלימוד הוא בגדר פרנסה. Then it's sustenance. וכמבואר בתניא It says in תניא, שעל ידי לימוד התורה היטב בעיון ושכלו, if you learn תורה, and you really understand it with your שכל, עד שנתפסת בשכלו, till it's grasped in your שכל, ומתאחדת 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. So this is not חסידות? This is חסידות. This is חב״ד. קבלה, something much deeper. It is? No, that's if it's קבלה in the way of understanding. So that so that's the ווארט that the רבי הרש״ב said: קבלה געמאכט פון א מענטש, פון אייבערשטן א מענטש. קבלה made from the אייבערשטער a person. You learn קבלה, here is the head of the אייבערשטער, this is his eyes, and חסידות געמאכט פון א מענטש אן אייבערשטער. Now, חסידות is taking and taking it backwards. So

that's why it says the לשון, the לשון it says 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? So, פשוט פשט. חסידות is אין עוד מלבדו. חסידות shows there's nothing but the אייבערשטער. To understand what's the פשט nothing but the אייבערשטער, so you have to understand סדר השתלשלות. So you have to learn 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. In חסידות you have קבלה. Yeah. משנה is קבלה. חסידות is חב״ד is like גמרא. Right, it says it's said in that it's in בריאה, the תלמוד is in יצירה, and the משנה is in יצירה. Yeah, but you have to be But he's asking, do we understand it? חסידות is higher than קבלה. חב״ד is higher than קבלה. The the רבי brings from his father one of his הערות something very, very strange. He says that חסידות is higher even than לעתיד לבוא. How does he say it? He says when they crossed the the ים סוף, they 12 there was 12 paths. When they when they cross לעתיד לבוא in the נהר פרת, it's going to be seven. 12 and seven is 19. The י״ט כסלו. So he says that's what he says. י״ט כסלו is a combination of both. It's a מעלה in this, a מעלה in this. So י״ט כסלו חסידות, it has both מעלות. And the רבי in a שיחה in an הערה brings it. Anyway, ענינה של תורת החסידות. There he explains that חסידות Higher than קבלה. 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 the ענין קבלה, being מסביר it. The תוכן of חסידות, what they're trying to bring you to, what they're trying to accomplish, is higher than קבלה, but the תוכן is based on קבלה. Moving in. Look at ויש לומר. Still have a lot to learn. ויש לומר שבזה יש ליישב דברי אדמו״ר הזקן בדין לימוד חכמת הקבלה, שנראים כסותרים 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, פסק ההלכה שחייב אדם לשלש זמנו בלמודו. 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. פסק אדמו״ר הזקן בהלכות תלמוד תורה, so the אלטער רבי פסקנט, דחכמת הקבלה נחשב בחלק שליש בתלמוד. Learning קבלה is included into a third which is גמרא, תלמוד. ומיוסד על פסק הרמב״ם שענינים הנקראים פרדס נכללו בגמרא, 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 Yeah, yeah, that's part of תלמוד. Of תלמוד? Yeah, you can't פסקן from a from משנה. והנה בספרו, look at the תורה, look at the תורה, מבאר אדמו״ר הזקן, ובשקלא וטריא על פי דרך הנגלה, he looked at the תורה, he talks in in נגלה, דלימוד הזהר וכתבי האר״י ז״ל נחשב לשליש במקרא, says learning זוהר and and כתבי האר״י ז״ל, which is קבלה, is considered a חומש. שהרי המדרש מדרש הזהר על פסוקי התורה, says because the זוהר is explaining the תורה, חומש. ואף שגם בלימוד רז״ל דאורייתא אינם משיגים כו'. A סתירה, no? But there's a סתירה. Here קבלה is תלמוד, now he's over there in ליקוטי 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 קריאת שמותיו 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 the famous story, I think, who was it, ר' מענדל'ה? Once came to a מתנגד'יש 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: אווה, הוא וויס, אז עשו is the אייבערשטער. Ooh, a tummult! Came to hear him, and he had to run away. They caught him, they slapped him, and they came to the רב, אפיקורסות. So he told them, he says, כל התורה כולה שמותיו של הקדוש ברוך הוא, every word of תורה is השם's name. It says in the תורה עשו, עשו is השם, is השם's name. But every word is השם's name. אף על פי שאינו משיג כלל אמיתת השגת כו'. When we

read a פסוק, we don't see how in the word עשו is השם's name. כאן זה, believe in that, זוהר, עץ חיים, same thing. זוהר, עץ חיים, it's all the same. על כל פנים, there's a contradiction here. One place it says that זוהר and קבלה is תלמוד, another place it says it's מקרא, חומש. על פי הנל שיש שני אופנים בלימוד פנימיות התורה, now that they're saying there's two ways of learning פנימיות התורה, יש לומר, you could answer it: אם לומדים רק נקודות הענינים, if you learn like the first one we said, just the נקודות, the points, על דרך דברים קצרים שבמשנה, like this short of the משנה, הרי זה בגדר מקרא, that's like like like אלטר רבי says, מקרא is very short and there's a lot hidden there that we don't know, this too. מה שאין כן כשלימוד בהבנה והסברה בפרטיות, you learn it with understanding and detail, ובפרט כשמשיג הענין ותופסו בשכלו, when you grasp onto it and it's grasped in your שכל, ונעשים לאחדים, you become one, הרי זה על דרך שליש בתלמוד, then it's like a third of תלמוד, שלימוד טעמי ההלכות עד ללימוד בינה 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. יש לומר ששני אופנים אלו באופן הלימוד, these two ways of learning how to learn פנימיות התורה, תלויים בב' הטעמים הנל 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 total opposite, because it's the preparation for משיח. על פי הטעם שמשום עת לעשות לה׳ משום תגבורת כח נפש ברוחניות, according to the first reason that is because we got it, but surely we are 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 it's enough to to conquer that, to challenge that, to overcome that, it's enough that you learn the first way. You learn it נקודות, בקיצור, the points 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 להאיר את הנפשות, that could, ומחיה, that could bring you back to life. Ah? So he says, 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 לבוא, but to learn in order to prepare ourselves for משיח, הרי כיוון שאז תהיה השגה גמורה בידיעת התורה ככולה וכיוצא בזה, when משיח will come and we will understand, we'll really understand it in detail, ועד כמים לים מכסים and it'll cover everything, הרי מובן שגם ההכנה לזה צריכה להיות באופן כזה. 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 for the time of משיח when we will really understand it. Ah? Yeah. Yeah. על פי כל הנל יבואר היטב הסיפור הנל אודות הקטרוג הזה שעל רבינו הזקן על הפצת 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 תורת החסידות שנמסרה לנו. Just look, just look, look at the חסידות that we have from the בעל שם טוב, look at the חסידות we have from the מגיד, look at the חסידות we have from all the other תלמידים, and look at the אלטר רבי. שעניני חסידות שנתגלו ע״י הבעל שם טוב והמגיד ותלמידיהם, the חסידות that you see from the בעל שם טוב, from the מגיד and their תלמידים, באים באופן של נקודות ובקיצור. Very short, וערטלאך, ווארט, and these ווערטער 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 שדבריה קצרים, that's similar to the משנה. The בעל שם טוב, the מגיד, other תלמידי המגיד. מה שאין כן ביאור ענינה של תורת חסידות חב״ד, but the ענין the way they explain חב״ד, שנתגלו 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 can understand. וכשמו, the name, what it's called? חסידות חב״ד. חב״ד is חכמה בינה דעת, you could understand it. Also חב״ד, not the later became more חב״ד. No, they weren't, but very וערטלאך. Take נועם אלימלך, קדושת לוי, take all No, but they're ווערטער, חסידישע ווערטער. They they mention, they surely mentioned 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, way he said חסידות, that brought קטרוג חדש על 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, he just was 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 what you have it. But then when the אלטער רבי started saying his way of through חב״ד, that for that was a new קטרוג. והביאור בזה to explain it more, במשל ד רבינו הזקן על הצלת חייו של בן המלך על ידי שחיקת אבן טובה שבכתר המלך, in the משל of the אלטער רבי that you to save the life of the prince you have to grind the stone, מודגש שדי בכך שתיכנס לפחות טיפה אחת לפיו של בן המלך. The רבי is מדייק in the משל, he said one drop should go into the mouth. What's one drop? אשר טיפה זו תציל את חייו של בן המלך. This one drop will save the life of the of the prince. What is that משל? והנמשל, when you go into the נמשל, and what 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 גילוי החסידות, 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. שוכנודע 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 the revival, one drop of concentrated חסידות like it was then, and that's why he gave the משל. ראיה לדבר, that's כדברי, גילוי החסידות באופן של נקודה, when the חסידות was revealed in the form of נקודה על ידי הבעל שם טוב והמגיד ותלמידיהם ותלמידי תלמידיהם, generations and all the generations the way they revealed חסידות, טאַקע helped. הועיל ופעל להחיות את בן המלך, טאַקע helped and it טאַקע revived the ייִדן. והעמיד יראים ושלמים לאלפים ורבבות, it brought יראת שמים, it raised people who are טאַקע big יראת שמים and צדיקים, they raised them and it טאַקע worked. So that worked. So that's the משל that helped that way. אבל כאשר

רבינו הזקן התחיל 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 על ידי תורת חב״ד, he brought in this in חב״ד understanding, אז נתחדש הקטרוג למעלה, so the קטרוג came back. Now you, and the משל of the אלטער רבי won't work, cuz 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 דתורת חב״ד, in the way of ain't it לכאורה דבר המוכרח להצלת חייו של בן המלך. That you don't need to save the life of the of the prince. It means to save the ייִדן, 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. It all would be enough, because they saved. This this חסידות is enough to save. So, therefore, the קטרוג came, so to save the the the ייִדן is enough one drop. So why did you start learning more? And for that we have no answer. יש לומר שזהו הטעם שנתעורר ספק אצל רבינו הזקן, that's טאַקע why אלטער רבי himself had a ספק, a doubt, שאולי צריך להפסיק מגילוי דברי חסידות, maybe you should stop טאַקע doing it this way. עד שהורו לו רבותיו, so his רבי'ס told him, על ידי מסירת נפשו בישיבתו במאסר, by him מסירת נפש of sitting in jail, פעל למעלה, so he פועל'ד up there שיוכל להמשיך ולגלות דברי חסידות באופן של הרחבה. That now he should be able to reveal חסידות in הרחבה. ואדרבה, they told him, on the contrary, כשאתה יוצא תאמר יותר, when you go out, you say more כדי להכשיר ישראל ולהכינם לגילוי סודות טעמי תורה, מים נסתרים, now you're going to prepare them to the revelation of the secrets of תורה. And this is a לשון of רש״י, רש״י on שיר השירים, the לשון in שיר השירים, in the secrets of תורה שיתגלו בביאת משיח, כמים לים מכסים, it says it will 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 have been 100 years later. I'm just saying it's, why the לשון 'once you started already'? Because really the time, that's why I'm saying. Time maybe hasn't come, maybe the time hasn't come. The preparation should have started later, that's what I'm saying, 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 and all the stories from 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 and he told the, ס״מ said, 'What are you bringing 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 the ס\"מ עצמו, it must have been some guy, yeah, some...\" \"That's his name.\" \"Well, could be. Could be. We spoke about it.\" \"שר של עשו, it wasn't him.\" \"It wasn't himself, it was some I only was down here twice. What you bring...\" And the לשון the way he says is, \"תפח רוחא! You human being, who are what are you, you חוצפה! What do you want from me?\" So he said to him, \"I want to I want from you the key...\" So the לשון is the key to the to משיח, or the key to חסידות. \"I want from you the key.\" And the לשון the way he said is ויקח ברם מפיו. What is the לשון הפסוק? And he took it out from his mouth, and he grabbed it away from him, the key. The בעל שם טוב grabbed it away from the שטן, the key that he was asking for. So,

גראָנעם טייטשט, חסידים טייטשן, what was the key that he was looking for? אלטער רבי. He was looking for the נשמה of the אלטער רבי. And the נשמה of the אלטער רבי, that's when he said, \"Give me the key!\" The key to משיח. Because the אלטער רבי, טאקע by doing this, he was the one that he טאקע pushed in, got it. \"He brought him בגשמיות?\" \"Huh?\" \"He brought him בגשמיות as a בן or whatever he did? Uh, and he was...\" \"I don't know how he brought him, but he brought him down to this world, and he yeah. And he said to him, 'תפח רוחא, what kind of חוצפה you have to bring me down? What do you want from me? I was only down twice...'\" \"Who was the חסיד that writes, his name is גראָנעם?\" \"One of he says told this, the משפיע in ליובאוויטש. ליובאוויטש was שמואל גראָנעם. That was his name, שמואל גראָנעם אסתרמאן was his last name. All the stories we know about all this Besides there was in the שיחות, that's one thing, the פריערדיקער רבי's שיחות, but from the חסידים, all comes from him. When when he writes ר' איצ'ע writes he heard it from him, and פאלעקאוו heard it from him, and פערלאוו, they all heard it from him. All the מעשיות come back, they're all When they're פּראָטאָקאָל, stories, when שמואל ר' שמואל לעוויטין tells the stories and all, it all comes from גראָנעם.\" \"שמואל גראָנעם.\" \"All שמואל גראָנעם. שמואל גראָנעם was the was the was the מוקיר of all this. And a lot of stories have ביאורים, and it's all all his. So remember, he always used to talk, and every time they tell a story, a געשעעניש from גראָנעם, that's what he's called, a געט from גראָנעם.\" \"And he's a חסיד of?\" \"He was a חסיד He was like At 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, obviously, but really התקשרות he never No, the רבי מהר\"ש.\" \"רבי מהר\"ש.\" \"צמח צדק he was still young, he was a בחור. A 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 צמח צדק was מסתלק, 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, say and he was he knew him, he says, 'Tell me, who'd I go to?' 'I can't tell you. כולם אהובים, כולם ברורים, כולם גיבורים, כולם עושים...'\" \"He had seven sons?\" \"He had Not all were רבי'ס, 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 said a מאמר, and he had a קושיא on the מאמר from עץ חיים, and he went over to the different sons of the צמח צדק, to the מהרי\"ל, to the מהר\"ין, asked them פשט. And he saw the difference. Some, one had thought of the קושיא himself, and he tried to give him a תירוץ. Some one 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. מהר\"ש was a סוחר, no one knew who he was in...\" \"Sold watches, right?\" \"I don't know.\" \"And watches, I don't know if he...\" \"Someone, I read it somewhere.\" \"Could be, I don't know. No, he knew how to work with a watch. He he once He once opened up a watch, took it apart, and put it back.\" \"Oh, okay.\" \"That's why I don't know if he worked with watches.\" \"Okay.\" \"No, he was a סוחר.\" \"That was watches, doctor, and something else.\" \"No, he was a סוחר, he was a businessman. He had stocks. Petroleum, yes. Petroleum, the stocks he had. Lottery tickets he bought, yeah.\" \"What was he dealing with? What was his סחורה?\" \"What his סחורה? I don't know, he bought merchandise, I don't know.\" \"I heard, I I think I read this, that he he was Before he became רבי, he was a He didn't want to become an a רבי or anything like that, so you mean, he tried to confuse people, you know, doing business, and he's fixing watches, and this...\" \"No, he went into הלכות, right. No, he's a businessman. He used to go Even they 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 marks, to 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 market place also doing business, and he walked by. As the רבי מהר\"ש walked by, he turned around. He didn't see him, he was it was his back. Turns around, asked his חסידים, 'Who's that?' So, they told him this the 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?\" \"That's him.\" \"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 said, 'Yeah, yeah, כי טוב סחרה מכל סחורה. It says his סחורה is the best of סחורה.' So, I mean, so he was a

סוחר. Anyway, going back, but no one knew. The רבי מהר\"ש went 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, ר' שמואל בער ברוך sells, ר' שמואל גרונם, he says, \"I'll tell you. 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.\" A young man. \"I saw that the light was on. I wondered, 'What's he doing up?' So what do you do? I wanted to see.\" So he climbed up. Wanted to see if he should wake him up. He climbs up, the window is very high, so he climbed up from 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. So he knocked on the door. The רבי מהר\"ש went over to the door, says, \"Who is it?\" He says, \"שמואל בער.\" \"Could I come in?\" Says, \"Wait a minute.\" Took him a few minutes. And he opened the door, he said, \"שמואל בער, קום אהער, אריין.\" He walked in the same place with newspapers and things, French newspapers. Yeah. And he said, \"ר' שמואל בער, what do you come for in the middle of the night? What's the emergency?\" He says, \"I have a קשיא on the מאמר from עץ חיים.\" Says, \"ר' שמואל בער, מאכסט זיך נאריש, you're coming to me? You know who I am, you ask me?\" So he tells him this is what he's telling ר' שמואל גרונם. ר' שמואל גרונם told this to 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 ליובאוויטש 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 start talking and he's talking and he told him פשט in the מאמר, and he said even more than that, בשעת מעשה, there was a סמובר with tea, and they were drinking tea, cups and cups of tea. In the middle, he asked שמואל בער, \"Tell me, how many cups of tea did you drink?\" So, \"We're involved in these ענינים and you're telling me, you think I know how many cups?\" So he said, \"I'll tell you.\" He got wanted to show him that you could be involved in the highest ענינים, you got to pay attention to little details. So שמואל בער told that שמואל גרונם, after the פטירה of the צמח צדק, \"I'm telling you this story, now you choose who to go to.\" פאשטייט זיך, he went to the רבי מהר\"ש and he became a חסיד of the מהר\"ש, and then later by the רבי הרש\"ב, he made him a משפיע. Anyway, but this is a So, what How did we get to שמואל גרונם? Because of the Oh, ר' שמואל גרונם told over the story with the בעל שם טוב from the סמ\"ך מ\"ם, that he said, \"Give me the\" He טייטשט it. He said He says the פשט is the key means the נשמה of the אלטע רבי. ר' שמואל גרונם טייטשט it. Anyway, at what point with the אלטע רבי changed his I mean, he came out of jail, what did he He started saying more ברחבה. No, but was it the תורות, אגרות, where was No, no, no. There was the מאמרים already. The style of מאמרים. So this is the last stage. Last stage, yes. Yeah. Yeah. That's what the רבי הרש\"ב said. He said like this, \"א גאנץ ס'איז 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 אלטע 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, למעשה, the main thing is למעשה, לאחר שניתנה הוראה של הבעל שם טוב והמגיד לרבינו הזקן, after the the בעל שם טוב and the מגיד gave the הוראה to the אלטע רבי, שלא זו בלבד שלא יפסיק חס ושלום מלומר וללמד חסידות, not only he shouldn't stop from saying it, חס ושלום, אלא אדרבה, יוסיף יתר שאת ויתר עז, and more, הרי מובן, we understand, שזו היא הוראה לכל אחד ואחד מישראל, that's became a lesson to all the אידן, שחייב להכין את עצמו לעת ההיא, 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 דוקא through understanding. In other words, everyone must learn חסידות חב\"ד. ומזה מובן, it says which you don't like this חסידות, 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 in חב\"ד, ללמוד בהרחבה הבנה והשגה, is in understanding and his, אינה מוכרחת להחיות נפשו, he says, \"For me, I don't need חב\"ד to 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 והמגיד ותלמידיהם ותלמידי תלמידיהם, and I'll learn what the בעל שם טוב said, that was 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. בעל שם טוב's תורה and the מגיד and the all the other חסידישע רבי'ס is enough to live, אבל איך יפטור עצמו מלימוד זה, how could you not learn, כשפסק דין ברור, הלכה למעשה בנגלה דתורה, there's a real הלכה in נגלה in the חלק תורה of the אלטע רבי, and the רבי'ס called the אלטע רבי here של הרב, because he's talking to them. They called the אלטע רבי the רב, the אל We don't call him the רב. But you yourself, שולחן ערוך הרב, in שולחן ערוך הרב the אלטע רבי, אדמו\"ר הזקן, פסק'נט שכל נפש מישראל חייב ללמוד כל התורה כולה, every ייד has to learn whole תורה, הן בפשטי ההלכות, וואס איז פשט? הלכות, הן ברמזים ודרושים וסודות, רמז, דרוש, and סוד. ויתירה מזה, מה שכתוב במקום אחר, he 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, נסתר. 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, הנחות לה\"ק, give out שיחה. Also sometime they give out a מאמר. They give out a מאמר for this... for of course for י\"ט כסלו. They have a מאמר from תשל\"ד. What do they do is in the end of every קונטרס, they print letters, געוואלדיקע 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. I have it on on on my phone. I actually I get some email forwarded to you. A letter where the רבי answers somebody from תשי\"ז about learning, a guy is writing to the רבי about learning חסידות, why do you have to learn חסידות? With טענות, ווייסטו וואס, and the רבי answers him very sharp, very... it's a three-page letter, very צו דער זאך. It was the same time when they had טענות when when the... רב יואל קאהן... רב יואל... the רבי, put him, the same, get put in, the רבי spoke about it. What happened was... Huh? Not Shlomo Carlebach. Shlomo Carlebach was a child. Nah, a child passed away. That was the מעשה. The חזון איש passed away. The חזון איש was a מתנגדישער גדול. פונקט at that time, that's how the story went, עפעס a בחור or a young בחור, a ליובאוויטשער בחור also passed away. No, that's what I'm saying. It's, maybe it's not the same thing. This is how the story goes. רב יואל קאהן was פארברענגינג י\"ט כסלו and מתנגדישע בחורים came and he said like this, the חזון איש passed away, the חזון איש was a גדול בישראל, so he's going up למעלה in different היכלות. So, finally he came to one היכל and they wouldn't let him in. But then there was a ליובאוויטשער בחור that passed away also, and he went from היכל to היכל, and he, they let into 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, with almost those words, the רבי by פארברענגען said, this is what they said, he says, קיצור פון דער וועלט he said, איז די ארץ ישראלדיקע פאסט רייך געווארן. The Israeli post office came, postal service became rich from how many letters I got from people. And the רבי went into the whole thing to explain it, but this letter, ווייסטו, 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 through. It looks like it looks like this was an answer to one of the guys that wrote. And this guy who wrote is מגזע חב\"ד. You can see from the letter from the רבי. He's from comes from חב\"ד, but ווייסטו, 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 in Hebrew or Yiddish? Hebrew. Hebrew. Should we give it out for a תשורה tomorrow? Huh?

Should we give it out for a תשורה tomorrow night? Okay, yeah. Give it out tomorrow night in ישיבה? אדרבא. אדרבא. It's a very געשמאקע letter, uh? It's a fitting תשורה for... 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 spreading חסידות, פירסום הפצת מעינות החסידות spreading and the the מעינות the well spring wellsprings of חסידות בכל מקום ומקום wherever it is, עד שיגיע גם בחוצה even outside, נזכה בקרוב we'll be זוכה very soon, the הבטחה from מלך המשיח