ברוכים הבאים, everyone who came here to celebrate the 200th יארצייט, יומא דהילולא from the אלטער רבי, the בעל התניא והשולחן ערוך. The צמח צדק writes, the צמח צדק was there. צמח צדק was the אייניקל of the אלטער רבי, was there בשעת ההסתלקות, and he writes clearly when it was: it was מוצאי שבת, פרשת שמות, כ\"ג, אור לכ\"ד טבת, בערך, about 10:30. I remember 50 years ago, when it was 150 years from the הסתלקות of the אלטער רבי, the רבי spoke quite many times during the year the specialty of being three יובלות from the הסתלקות of the אלטער רבי. And one of the times was a פארברענגען, a special פארברענגען מוצאי שבת, because that year, כ\"ד טבת came out the same as this year, Sunday מוצאי שבת, the same as it was the year of the הסתלקות, when the אלטער רבי was נסתלק, he was נסתלק on מוצאי שבת. מוצאי שבת שמות, it was like this year. And there was a special פארברענגען that the רבי made that מוצאי שבת, besides all the other things that he spoke about the other times. And I remember when the רבי came in to the פארברענגען, the רבי's face, I could say, was מאויים. I probably never saw the רבי look that way. And he came in actually at 10:25 to פארברענג, exactly the time of when was the הסתלקות of the אלטער רבי. And the רבי was מסביר the idea of 40, 50 years, three times 50, which is 150. And now we are here 50 years later, with four יובלות from the time of the הסתלקות of the אלטער רבי. And it's the time, more or less, when the אלטער רבי was נסתלק. So certainly, this is a special, special time. When the רבי came into the פארברענגען, the first thing he said was this: he said that the פריערדיקער רבי said, writes in a letter in the name of his father, the רבי רש\"ב, and he writes that on a יומא דהילולא of a צדיק, definitely the בעל ההילולא is מעורר רחמים רבים on all the חסידים, for them, for their wives, and for their children. But the רבי רש\"ב said that's only an התעוררות רחמים רבים כללי. אבער when you learn the תורה of the בעל ההילולא, and you make a פארברענגען on the day of the הילולא, then it's a more specific התעוררות רחמים רבים for the חסידים and those that learn the תורה and make the פארברענגען. And the רבי said the reason is because this is, he said the לשון in the name of the רבי רש\"ב, that if you make a פארברענגען on the יומא דהילולא, it's a פ\"נ, a פדיון נפש that you're giving to the בעל ההילולא, which means that by participating in this פארברענגען and coming here to this מסיבה, this is basically giving a פדיון to the אלטער רבי. Just like if you would go to האדיטש, where the אלטער רבי is buried, and give a פדיון, by being here, we're giving a פדיון. And I am sure that the אלטער רבי himself is here. Actually, someone who came in before tells me when he came outside and a בחור wanted to direct him where to go, so a בחור said to him, \"The אלטער רבי is in the social hall.\" So he said to him, \"The אלטער רבי is in the social hall?\" He said, \"Yeah, the אלטער רבי is in the social hall. I don't know if he meant what he said. He meant to say that the מסיבה for the אלטער רבי is in the social hall. But he was right. The אלטער רבי is in the social hall. There is no question that the אלטער רבי is with us here. And we could imagine the specialty of this time, the עת רצון that we're now here 200 years from the הסתלקות of the אלטער רבי. And what's the חשבון of 200? What's so special? So the רבי explained then that יובל, 50 years, is called לעולם. It's called forever. Which means the word עולם is נצחי. So when something passes and it lives for 50 years, then you know it's an ענין נצחי, it's an ענין that's forever. If it's two times 50, then it's a higher מדרגה in נצחיות. And if it's three times 50, it's a higher מדרגה in נצחיות. And if it's four times 50, it's even a higher מדרגה in נצחיות. So you can imagine when we're talking about the אלטער רבי, it's definitely such a special time when it's 200 years of the אלטער רבי, a time to be מתיחד with the נשמה of the אלטער רבי, and to take החלטות טובות in all the ענינים that have a שייכות to the אלטער רבי, ענינים in נגלה and ענינים in חסידות. We know the אלטער רבי's name was שניאור זלמן, שניאור, and actually the בעל שם טוב said, they brought the אלטער רבי's father and mother brought the אלטער רבי when he was three years old, brought him to the בעל שם טוב. The בעל שם טוב should cut his hair, the אפשערעניש. And the בעל שם טוב then said that his name is שני אור, which means two lights, because he is going to light up the world in both lights. We know תורה is called אור, תורה אור, and he is going to light up the world in both lights of תורה, אור הנגלה ואור הנסתר. And that is the title of the אלטער רבי up to day, the בעל התניא והשולחן ערוך. So he lit up the world in both מדרגות, in both ענינים of light. So when we are here in honor of the אלטער רבי's הסתלקות, the 200 years, we can't imagine what kind of עת רצון and what kind of special time this is for every single person that participates. I want to just mention a small thing for practical reasons. Later on towards the end, we will give every person who came here a מזכרת, which in English you would call a souvenir, to remember that he participated in this פארברענגען, and it should be a פעולה נמשכת that what you gain from the פארברענגען should be נמשך. And that is going to be a new ספר that was given out לכבוד 200 years הסתלקות of the אלטער רבי, which is the ספר אגרות קודש of the אלטער רבי, the אלטער רבי's letters, a whole new ספר, and every person will be given, so whenever he will look at this ספר in his house will remind himself that I was there בשעת it was 200 years from the אלטער רבי's הסתלקות and we made a big פארברענגען. I mentioned before that the צמח צדק writes בנוגע the הסתלקות of the אלטער רבי, that it was מוצאי שבת שמות. And the רבי is מדייק, why does he write that it's מוצאי שבת פרשת שמות when we know מוצאי שבת starts the next פרשה already, it's פרשת וארא? It's a סימן that the הסתלקות of the אלטער רבי has a שייכות to פרשת שמות. In פרשת שמות we learn about the birth of משה רבינו, and how משה רבינו became the רעיא מהימנא of the אידן. Automatically, we see right away a connection between פרשת שמות and the אלטער רבי, because we know התפשטותא דמשה בכל דרא ודרא, says in תיקוני זוהר that there is a התפשטות of משה רבינו in every generation, so we could imagine that the אלטער רבי בזמנו definitely was a התפשטותא דמשה, and therefore has a connection to this פרשה. And even though we're dealing today with the הסתלקות of the אלטער רבי, and the פרשה talks about the birth of משה רבינו, so לכאורה the connection is not so strong, but the אמת is the גמרא says in מגילה, בשעת המן threw the גורל and it came out in the month of אדר, שמח שמחה גדולה, he was happy. Why? Because it's ירח שמת בו משה, because it's the month, ז' אדר, that משה רבינו was נסתלק. But the גמרא גמרא says ולא ידע שבז' אדר מת משה, בז' אדר נולד משה. בז' אדר משה רבינו was born. And רש״י says כדאי היא הלידה שתכפר על המיתה, that the birth of משה is כדאי to be מכפר on the מיתה. Now what does that mean? What does it mean that לידה is מכפר on the מיתה? It should work the other way. The לידה comes first, then after that is the מיתה. If anything, the מיתה should be כביכול מבטל the לידה, but not that the לידה is מכפר על המיתה. אלא מאי the פשט is that after the הסתלקות, that's when you could see the big חידוש that we got by the birth of this צדיק. When was the לידה of משה רבינו really realized? What משה gave, משה came to the world, when? Not בשעה he was alive. What we see what happened afterwards, after the הסתלקות, and you see how it continues, how בעצם משה רבינו is alive. The גמרא says משה לא מת, מה להלן עומד ומשרת אף כאן עומד ומשרת. And it doesn't only mean that משה רבינו is משרת in שמים, which is the פשוט'ע פשט, משרת במרומים, it means down here משה רבינו's ענינים is continuing. Just like it says by יעקב אבינו, יעקב אבינו לא מת, and the גמרא asks what do you mean, חנטו חנטיא ספדו ספדיא? The גמרא answers מה זרעו בחיים אף הוא בחיים. So ממילא, when do you see the חיים, the לידה of משה רבינו? You see by the פטירה. כדאי היא הלידה שתכפר על המיתה means that you think the מיתה is a is an end, the לידה ערשט comes after the מיתה and you see it's not an end. So the הסתלקות of the אלטע רבי is connected to the לידה, to the לידה of the אלטע רבי and the לידה of משה רבינו. And by משה רבינו טאקע we saw by the לידה, it says נתמלא הבית כולו אורה. Right by the לידה you already saw the אור, in משה רבינו the אור on the נשמה, and you knew for sure how it's going to be later. The רבינו בחיי says the אור התורה shined from משה רבינו when he was נולד. The same thing by the אלטע רבי. When the אלטע רבי was born and the בעל שם טוב said שני אורות, that they saw the בעל שם טוב saw the אור coming from the אלטע רבי by the by the לידה, and when do we see it really? But later by the הסתלקות, and how the תורה of the אלטע רבי continues and continues, and it's 4 יובל'ס, and the אלטע רבי'ס תורה is חי וקיים. Like the מגיד, the גרויסער מגיד, the הייליקער מגיד, the מעזריטשער מגיד said that my יונגסטער תלמיד, the אלטע רבי was the youngest תלמיד of the מגיד, and he said, מיין יונגסטער תלמיד מיט זיין דרך וועלן בלייבן ביז משיח צדקנו. That's alive. And even when he was born, the specialty that happened, we know he was born ח\"י אלול תק\"ה, the same day the בעל שם טוב was born. The בעל שם טוב was born ח\"י אלול the year תנ\"ח, נח\"ת. Every year the בעל שם טוב would make a סעודה on the day of his birthday. As much as people think on the day of birthday it's a נייע מעשה, the בעל שם טוב used to make a special פארברענגען every year on ח\"י אלול because of his birthday. ח\"י אלול תק\"ה was עפעס a special פארברענגען, special תורה that the בעל שם טוב was עפעס אויפגעלייגט a special בשמחה, and he said, היינט is אראפגעקומען in עולם הזה a נשמה חדשה, a new נשמה. All the נשמות that come down now are all גלגולים. Tonight came today came ח\"י אלול תק\"ה a נשמה חדשה. And the בעל שם טוב said, the סדר הענינים למעלה what takes place when a נשמה comes down here, בין איך באקאנט. I know what goes on. אבער the סדר הענינים by a נשמה חדשה, דאס ווייס איך נישט, דאס איז ביי מיר a נס. But he said, the נשמה חדשה is היינט אראפגעקומען דא למטה, and he referred to to נשמה of the אלטע רבי that was born that day. And as I said before, 3 years later they bought the brought the אלטע רבי for אפשערעניש to the בעל שם טוב, and he cut his hair, gave him a ברכה, and he said 2 אורות that shine in the world, the 2 אורות is the אור הנגלה and the אור החסידות. So what it says by משה רבינו, כשנולד נתמלא הבית כולו אורה, this of course apply to the אלטע רבי. There's another connection between the אלטע רבי and פרשת שמות. It says in מדרש that בשעה יוכבד put משה רבינו's תיבה into the river, the גזירה of כל הבן הילוד היאורה תשליכוהו was בטל. פרעה made a גזירה to throw all the boys into the יאור, and the reason was, it says, because his stargazers, the איצטרולוגין, told him that מושיען של ישראל, the one that's going to be the מושיען של ישראל, is נידון במים, will be punished with water. So he said, let's throw, and he didn't know who it was, let's throw in. בשעה she put his basket in the river, so they saw in the stars, oh, whoever he is is already in the water. So then they were מבטל the גזירה. So the פשוטע פשט, the גזירה was בטל for this reason. But everything has deeper reasons. We know there is a lot of פנימיות'דיקע ביאורים in everything. The פנימיות'דיקע ביאור, the רבי explains, why when this happened the גזירה was בטל, this is what the רבי says. What is the true meaning of the גזירה כל הבן הילוד היאורה תשליכוהו? אוודאי it means כפשוטו, אין מקרא יוצא מידי פשוטו, but it has a deeper meaning. The deeper meaning is the יאור was the עבודה זרה of מצרים, what they wanted to throw the children in the עבודה זרה of מצרים. What was Why was the יאור the עבודה זרה of מצרים? Because in מצרים, the יאור was the נילוס was the מקור of their פרנסה. The נילוס would overflow every year, and that would irrigate the fields, and that was the מקור of the פרנסה. פרעה and מצרים only believed in טבע. They did not believe in a higher power that the אייבערשטער פירט די וועלט. So to them, the עבודה זרה was the יאור as the מקור of פרנסה. פרעה wanted that all the children should be raised, be thrown into the יאור, to be raised with this philosophy, with this understanding, אז נישטא קיין אלוקות, נישטא קיין כח אלקי, און ס'איז נאר דרך הטבע, that's the עיקר, the עיקר is טבע. משה רבינו is called the רעיא מהימנא. What does רעיא מהימנא mean? פשוטע פשט, the רועה נאמן, the trustworthy shepherd, a רועה נאמן. חסידות טייטשט, רעיא מהימנא means something deeper: the רעיא פון אמונה, דער וואס פיטערט, דער וואס גיט אמונה, makes people just like a רעיא makes his sheep eat, you feed them, משה רבינו'ס ענין was to feed אמונה. What's the פשט to feed אמונה? How do you feed אמונה? How do you eat אמונה? אמונה is something that you have, you believe, but אמונה could be בדרך מקיף. חסידות says אמונה בדרך מקיף. What does אמונה בדרך מקיף mean? You believe, but at the same time, it's not strong enough to stop you from doing something you know you're not allowed to do. When we talk about אמונה, אמונה could be בדרך מקיף. Like the גמרא says, גנבא אפום מחתרתא רחמנא קריא. A גנב, when he goes to steal, דאוונט to the אייבערשטער that he should be מצליח. Now, if he דאוונט to the אייבערשטער, he obviously has אמונה in the אייבערשטער. So how does he steal? Because the אמונה is טאקע there, but it's not internalized. It doesn't become part of him. It's not real to him. גשמיות is real, but אמונה in the אייבערשטער, אוודאי אמונה, but it's not it's בדרך מקיף, חסידות says. The job of משה רבינו is רעיא אמונה to feed, just like when you eat something, it comes into a פנימיות and it becomes part of you, דם ובשר כבשרו, so the אמונה has to become a פנימיות. And that's what the ענין of משה רבינו was: to feed the יידן with אמונה, to make the אמונה by them should be in a פנימיות. Now, how did משה רבינו do it? Through teaching the יידן, through showing an example. But the אמת is the עצם מציאות of משה רבינו already started it. That's why when משה רבינו was born, right in the beginning, he was just put, the רבי explains, put into the נילוס, already then the עבודה זרה of מצרים stopped. They stopped the גזירה of throwing the children in, into the עבודה זרה. Actually, it says the ראגאטשאווער says that בשעת משה רבינו was put into the river, and בת פרעה came לרחוץ על היאור, this was מבטל the יאור from being עבודה זרה, because she came לרחוץ מגלולי בית אביה. דאס הייסט at the time of the beginning of the life of משה רבינו, already then the השפעה of משה רבינו happened to a certain degree. It brought a ביטול in the philosophy of עבודה זרה, like the יאור, דאס איז נישט דא קיין כח אלקי and there is only דרך הטבע like in מצרים, the נילוס was בדרך הטבע the מקור of their פרנסה. And this fits exactly to the אלטע רבי. This is the אויפטו of the אלטע רבי. The אלטע רבי who is מייסד חסידות חב״ד. What is the ענין of being מייסד חסידות חב״ד? The ענין is that it's not enough אמונה, we have to have אמונה. אמונה is the יסוד of everything, obviously. אבער אמונה אליין can בלייבן בבחינת מקיף. מ׳גלייבט און מ׳גלייבט, אבער אז סע קומט למעשה בפועל, מיר מיינען אז די גמרא׳ס גנב that's the מאדערנער מענטש, the מקיף, אמונה בבחינת מקיף. מיר זיינען א סך מער ווי אזא איד. מיר ווייסן, מיר האבן אמונה, און פון דעסטוועגן קומט אמאל, און סע קומט צו א זאך וואס עפעס דאס, און איך ווייס אז עפעס נישט אזוי אזוי בסדר, און אף על פי כן טוט מען דאס. The English: We're in the same position, and many times it can happen, we have אמונה, but it could happen that it comes למעשה בפועל, the אמונה is not in a פנימיות, it didn't become real to us. חב״ד is the טייטש we should take it and internalize it in חכמה בינה דעת, we should understand it. We should understand the ענינים, און אז מען פארשטייט, why is it that גשמיות is real to us? Because איך זע דאס פאר די אויגן. I see, I see the piece of bread here, I see, so I know it's real. ס׳איז דא. רוחניותדיקע ענינים, yes, עפעס פון הימל א יריד, ס׳איז מעשיות. אבער אז מען פארשטייט דאס, if you really internalize it and you understand it, so just like you know that this is real, it becomes real. דאס האט דער אלטע רבי געוואלט אויפטון, and he wanted to אויפטון and ער האט אויפגעטאן, that ענין of אמונה should be נמשך in a פנימיות. This is the ארבעט of every נשיא בישראל, every גדול בישראל, certainly חסידים, and certainly חסידישע רביים. But by the אלטע רבי it was more בהדגשה this נקודה of being ממשיך אלוקות in the eyes of the people, in the feeling, אז ס׳זאל זיין מיט אן אמת, it should be חב״ד, like the ענין of this אמונה that משה רבינו was the רעיא מהימנא, he fed אמונה to the אידן. So when it comes to כ״ד טבת, 200 years, and it's בערך close to the time when the אלטע רבי was מסתלק, and what we're going to do tonight really, we're going to try to make it so that 10:25, 10:25 we should be able to sing the אלטע רבי׳ס ניגון, the ד׳ בבות, which is a special ניגון, we only sing מזמן לזמן, when the special times, and הגם where do we find the exact time, but the רבי then said since the צמח צדק writes that it was exactly בערך 10:30, so the רבי came down to the פארברענגען 10:25, and they sang the אלטע רבי׳ס ניגון 10:25. That's the most auspicious time, the עת רצון. So tonight when we're here and for this occasion is definitely a time we have to take a התעוררות, be מתעורר, and the זמן itself helps the התעוררות, that the התעוררות should be easier to accomplish, to make החלטות טובות. ובכלל we know when you make a החלטה טובה בשעת מעשה is very fine, you make a החלטה, but by the time you have to keep the החלטה, you know what happens? It goes from the head to the heart, to the hand, גייט דאס דורך a מצר הגרון it says. There's the neck, very narrow, it becomes much narrower, סע ווערט שמאל, and סע ווערט half of the times נתבטל. You have to have a special push, a special כח, the החלטה should be בפועל. A זמן like this where I can guarantee you, נישט ווייל איך בין א מבין אויף רוחניות, but I can guarantee you that the אלטע רבי is here. Like I said before, the בחור met the guy outside, I was so happy to hear that. The אלטע רבי is in the social hall! The אלטע רבי is here! And we have special נתינת כח for this ענין of the החלטות that we have to make around the ענינים of the אלטע רבי, which is the ענין of working on פארשטיין און אראפטראגן אין א פנימיות the ענינים of אמונה, and everyone knows the פרטים by himself what it means by him. So יהי רצון that דאס טאקע should be a התעוררות אמיתית, that we should all be נתעורר And we should all טאקע take it in a פנימיות, and the זכות of the אלטער רבי יגין עלינו, and the זכות should, not only יגין עלינו, like we טייטש, should be a מגין on us. The זכות should come into us, the זכות, מלשון זכות, זאל אונז אויסעדלען. We should become איידעלערע יידן, and this is all a special זמן for this. So, א ביסל לחיים. לחיים, and I think everybody should say לחיים. The whiskies are around. Oh, לחיים, לחיים, זאל ער אראפקומען in a פועל ממש, like the רבי always would say למטה מעשרה טפחים בפועל ממש, and we should be זוכה that from this מסיבה, which is a special מסיבה in honor of the אלטער רבי, we should go straight from here עם ענני שמיא to the גאולה שלימה במהרה בימינו בקרוב ממש. לחיים, לחיים. We would like to ask now the שליח ראשי, the head שליח of the רבי to the state of Florida, the first שליח, and not only first in זמן, but he is the head שליח, the representative of the רבי here in Florida, and we would like to ask him to speak in honor of שנת המאתים להסתלקות כבוד קדושת אדמו\"ר הזקן. לחיים, לחיים. Should be really, as we heard before, it should internalize in us. We should have a special connection, התקשרות to the אלטער רבי, and to everything that he taught us. לחיים, לחיים. As it's known that the בעל שם טוב warned all his תלמידים, and the father of the אלטער רבי, and the brother-in-law, and the uncle of the אלטער רבי, and the teacher of the אלטער רבי, that nobody should tell him about the בעל שם טוב. He must find it by himself. And he said, like אברהם אבינו, בן שלש שנים הכיר אברהם את בוראו, אברהם אבינו on his own has found out, and he had מסירות נפש to be מפרסם, to spread אמונה in השם, and השם אחד. So the אלטער רבי, he said it'll be the same way, he'll have a lot of מסירות נפש, and nobody is allowed to tell him about the בעל שם טוב, because he has to go to the מעזריטשער מגיד, which is the תלמיד of the בעל שם טוב, the one that was the רבי after the בעל שם טוב. And to the מעזריטשער מגיד he also said, when he comes to you, the first time when he'll come, he'll still will not be sure that this is the place he should stay. And he'll go away, and then he'll return back, and then he'll remain. But you cannot tell him to stay, he has to again decide on his own. And then, when the אלטער רבי finally the second time, it's a whole story how it happened before, he wanted to go away, he didn't really see the specialty of the מעזריטשער מגיד the way he taught, and he walked away, and then for some reason he saw that it came a שאלה, a question in the ריאה, about something in a cow, the lungs, if it's כשר or not, and he saw how the מעזריטשער מגיד explained the הלכה through such a tremendous depth, and גאונות, geniusy, and then how explained that, how the תלמידים all were involved in that, he saw that this is the right place of תורה and חסידות together. So then, when he was left there, he saw that the מעזריטשער מגיד gave directions to every תלמיד where they have to go and what they have to do. The מעזריטשער מגיד was very, it's known, was very, very strong in סדר and the סדר the way he set it up, and they had to follow exactly that סדר. The אלטער רבי, he didn't give he didn't give him any directions where, and he didn't say how what this what his thing is. So the מעזריטשער so the אלטער רבי felt a little bit like חלישות הדעת, and he came to the מעזריטשער מגיד, to his רבי, and said, \"Why don't you give me any directions?\" So he said, \"Because you will have to open a new דרך in חסידות, and therefore you have to do your own directions, a דרך חדש, which is the דרך of חב״ד. Because the בעל שם טוב revealed חסידות, but he didn't bring it down into חב״ד, into a into a way that everybody should be able to understand the depth of the בעל שם טוב'ס חסידות. And the אלטער רבי took a new דרך, so to like, that all the teachings of חסידות of the בעל שם טוב should come down into חב״ד, into חכמה, בינה, ודעת, meaning to say that we, as we had before, that everything, the highest things of the בעל שם טוב, has to come down in a form that we should understand it, which then it will become a part of him in a פנימיות.\" And then the אלטער רבי said to his grandson, the צמח צדק, when did he developed this the שיטה of חב״ד, when he heard in the name of the בעל שם טוב that it has to be שכל רצוני ורצון שכלי, these four words. שכל רצוני, which generally what probably it means, I mean, it's very short words, but I don't know if we could really understand clearly what it meant, but that to to us, since it was revealed to us, we have to try to understand the best that we can. So שכל רצוני means has to be a שכל, but it has to be the שכל should be the way the רצון of השם is. That means the שכל should fit 100% what השם meant. And that should be רצון שכלי, and that רצון of השם should come down into שכל, that the שכל should understand that this is how it is. So that then, that's when he established and worked out the דרך of חב״ד. And that's what he said to his grandson, the צמח צדק. Now, to understand it a little bit, as we have to understand that the אלטער רבי wanted it should be חב״ד, understanding, to understand a little bit what it means, why, how did that bring him to that? The the רבי once explained what it says in the שער בלאט of the אלטער of the תניא. תניא is the main ספר of the אלטער רבי, that's we call him בעל התניא. So that in the שער בלאט, there's a few lines, which is the לשון of the אלטער רבי. And the אלטער רבי says there what's the purpose of the תניא, לבאר it says, כי קרוב אליך הדבר מאד, that to do what השם wants, בפיך ובלבבך לעשותו, with your mouth, in your heart, and to do, how to do it. It says, קרוב אליך מאד, very very close. It said, לבאר בדרך ארוכה וקצרה, in a long and then short way. So what does it mean? Long is not short, and short is not long. So the רבי explains, and once there's different explanations, but the רבי once explained by a פארברענגען, it's על דרך that there is a מדרש in in in איכה, פסיקתא in in the פסיקתא of איכה. And it says there that people heard that the children of ירושלים are very smart. So the one person went there to ירושלים, and he saw children outside ירושלים were playing in the sand. So they asked the children, \"What is the best way to go get to ירושלים?\" So they said, There's two ways: דרך ארוכה וקצרה, דרך קצרה וארוכה. And they didn't catch, he didn't catch exactly what the children meant. Said דרך קצרה וארוכה, קצרה, he went with the דרך קצרה, with the short way. When he went with the short way, he see, oh, it's almost ירושלים. But when he got close to ירושלים, he saw there's a river and there's no bridge to go over to ירושלים. So they had to go all around to be able to get to ירושלים. So he came back to them, \"You told me it's קצרה, can't even get in there.\" So they said, \"You didn't hear, we said קצרה וארוכה. The other road is דרך ארוכה, it's a little longer, but it's קצרה. When you go there, you'll reach to ירושלים.\" So the רבי explained that is the difference of the שיטה of the אלטר רבי, the דרך הקדושה of חב״ד, from the other שיטות. Also תלמידי הבעל שם טוב, תלמידי שיטת המגיד. Their way was that not to depend that the חסידים themselves should learn חסידות so much, that just a few short words. Mainly should be depending on the צדיק, the אמונה in the צדיק, צדיק באמונתו יחיה. As it there is the interpretation that רב מאטל טשערנאבלער explained what what אברהם אבינו said to the מלאכים: קחו לכם מעט מים והשענו תחת העץ. Take a little תורה from the צדיק and depend עץ refers to the צדיק and depend on the צדיק. And they felt this is a faster way to come to the גאולה. To wait until everybody will reach to that take too much too long, but if they depend on the צדיק, the צדיק is there, and they'll take a little דבר תורה and with אמונה and they'll be together with the צדיק. The אלטר רבי did not agree with that שיטה. He said, when that will happen, that is דרך קצרה וארוכה. Why? Because the חסידים, the רבי will be really redeemed, will be out of גלות, but the חסיד really in essence, they'll remain in גלות, because they themselves do not have a real inside feeling in the in חסידות. However, when the חסיד himself has to learn חסידות, that is a דרך ארוכה, it's not easy. Have to learn a lot, have to think about a lot, have to digest a lot, and חסידים used to דאווען long with that, that means you have to internalize into yourself, that is a דרך ארוכה. But wherever you reach, you are there, not just the רבי. Now, the only thing is, בעזרת השם יתברך, that you must have the help of the רבי. Without that, you wouldn't get anywhere. But if the רבי helps and we are working, then we could reach there. So that is the דרך what was said with with חב״ד. And that is the ענין from שכל רצוני ורצון שכלי. The שכל רצוני, we must have If you go with your own שכל, if you don't have the ביטול, totally בטל to the to השם׳s רצון, the שכל could go way on the side. It must be totally connected with the רצון of השם. But that רצון of השם must become a רצון שכלי, that with the שכל, we should really feel that this is what the right thing. The שכל should understand, yes, this is the right way, not the other way. And therefore this was his beginning of of חידוש of חב״ד. To go a little further as you may that the as the as Rabbi Schapiro mentioned before that the בעל שם טוב said לדורותיו עד משיח, which the a רבי what what he was like the seventh one in that all the generations of the רביים. And he he has done in this ענין in a very as as he said, בכלל the ענין was already pushed and was reached, almost everyone reached to that ענין of understanding some חסידות and have a feeling, some in פנימיות׳דיק. But in order to reach that the בעל שם טוב said that משיח told him, it has to be יפוצו מעינותיך חוצה, so the רבי sent out שלוחים all over the world, that wherever there is a a Jew, what he said, not not only, years ago you don't tell a Jew higher things, first you learn אלף בית, then you give בית, then גימל. Today the רבי says is a time that now when there's no time anymore to wait to go step by step, but right away, while we reach to the Jew, while we put on with him once תפילין, right away you could talk with him about חסידות. And with that, יפוצו מעינותיך חוצה. And we have seen that Jews, many Jews, just from one time putting on תפילין, they become total 100% שומרי שבת and מקיימי מצוות, and so on and so forth. I don't I don't want to go באריכות too long, I just give one little example. I I'm ברוך השם here 53 years since the רבי sent me here, but and and in those years a lot of things that had that I had to go through, but ברוך השם we have today 153 מוסדות all over the state of Florida. Jews that never had anything to do with אידישקייט, they're שומרי שבת a lot of them, and and and ישיבות, חדרים. But I just want to give you one little example. There was once a meeting here in Rabbi Weber's שול, maybe he remembers, that Rabbi בקשי דורון, and there the organizer was was Rabbi קאסם, yeah? Rabbi קאסם. The organizer of that meeting, that's Rabbi קאסם. No, נישט מזיק, Rabbi קאסם געווען ביי די... Anyways, I mentioned there that the רבי said, \"Now this time is so short before משיח to come, so we really have to push the ענין of משיח very very fast. That means we have to give to every Jew the maximum, and משיח should come right away.\" So, Rabbi he didn't didn't agree with that, \"We don't want to push השם. When He'll bring משיח, He'll bring.\" That's So, so Rabbi קאסם stood up and said told to me, \"Rabbi קארף, do you remember me?\" I said, \"I don't know.\" So, he said, \"Remember many years ago, on Washington Avenue, here Miami Beach, you put on תפילין on me? And I didn't want, but then I listened to you, put on. Now I am a rabbi, and I lead a community.\" And like this are many many many like that. And that's what the רבי is pushing, should be both things at the same time: fast and as much as possible, that they do that the שיטה of בעל שם טוב and חב״ד should be pushed to each and every Jew, and we should be זוכה טאקע, should be ממש ממש בקרוב, גאולה שלימה בקרוב ממש. אמן. יישר כח הרב קארף. I want to remind everyone again, like I said in the beginning, some weren't here, that at the end of this מסיבה, every single person who is here is going to get a תשורה, a מזכרת of this פארבריינגען, and that is the new ספר of the אלטער רבי that was just just came out in honor of שנת המאתים, אגרות קודש from אדמו״ר הזקן, from the אלטער רבי. A whole complete thick big ספר, and you'll take it home, and every time you look at the ספר, you remind yourself, \"Yeah, I was there by the פארבריינגען of שנת המאתים.\" Also, like I said before, we're going to try to work this way, that by the time we get to 10:25, we should be able to sing the אלטער רבי's ניגון, and at that time is the greatest עת רצון. And hopefully, right before we start the ניגון, I'll be able to explain for a few moments what we have to have in mind when we sing the ניגון. But now we're going to continue with the program. We have the זכות of having here with us, also I want to mention that we're going to show at one point a little bit מראות קודש. We'll see on the screen short שיחה of the רבי when the רבי talks about the אלטער רבי years before. But now I want to say we have the זכות, and Miami has the זכות the last few years to have a that comes here the last few years. בכלל, when a person like that comes to the city, it brings בכלל it's a special אור to the city. So we have the זכות tonight that to this מסיבה, we have הרב משה וואלפסאן, who באמת doesn't need an introduction because whatever I'm gonna say וואלט איך נאר קאליע געמאכט. We're asking הרב וואלפסאן to come here, or if it's easier for him to sit, whichever he wants, and speak. Which language, I leave up to him to decide. אויב ער וויל ס'איז גרינגער אויף אידיש, אדער ס'איז בעסער אויף אידיש, געזונטערהייט, אדער ווי ער ווילט. ס'איז בעסער צו זיצן? גוט, יא, יא. ס'איז א תועלת אז איך רעד אין ענגליש? Yeah, אידיש אדער ענגליש. The עולם is English. קומען זאגן פאר מיר, the עולם is English. Okay. Yeah, yeah. א סך, ס'איז דא א דור, ס'איז דא א רוב מענטשן פארשטייען נישט קיין אידיש. מורי ורבותי, we all have the זכות tonight get to come to this מלוה מלכה, the הילולא, the שמחה of the בעל התניא. I was supposed to speak in Yiddish. רב שפירא said it's more of a תועלת to speak in English. I'll try my best. הקדוש ברוך הוא, ברוב חסדו, gave us, אידן, מועדים לשמחה, ימים טובים that are אסור במלאכה, and we do the עבודה in בית המקדש: פסח, שבועות, and סוכות. And in these days, we are מקריב מוספים כהלכתם, a קרבן מוסף on the מזבח, בית המקדש days, הארת פנים days. הקדוש ברוך הוא, באהבתו ובחמלתו on כלל ישראל, gave us also גלות ימים טובים, וואכעדיגע ימים טובים, mundane ימים טובים, where we're we're dressed without בגדי שבת, especially חנוכה and פורים, and we can do a מלאכה, and it has no שייכות with the בית המקדש. There is no קרבן which we're מקריב on חנוכה, on פורים, וואכעדיגע טעג. The reason why the רבונו של עולם gave us these ימים טובים, חנוכה and פורים, צדיקים said, is to be מחזק אידן in the גלות, to encourage אידן: You're in the גלות, in הסתר פנים. The קדושה, the כבוד of the רבונו של עולם is concealed. We don't see it. But the רבונו של עולם gave us ימים טובים to encourage us that even when we there is הסתר פנים, the רבונו של עולם does ניסים with us, and he is and he's פדנו ומצלנו like in previous days. These ימים טובים that come down in the weekdays, not שבתדיקע days, not יום טובדיקע days, are really very sublime days. They come from a high מקור, I dare say, even higher than the שלש רגלים. It's a כלל from the בעל התניא that whatever falls lower originates from higher. If you take a little pebble, a stone, on the ground, you're standing on the ground, and you drop it into the mud, it'll drop an inch or two into the mud. But if you stand on the roof, on the tall high roof, and from there you throw down the stone, it'll come all the way down, deep, deep, deep. The deeper it is, from higher it comes. These ימים טובים are מחיה יידן, to give a חיות into יידן when we're in the גלות. Especially חנוכה, פורים also. חיות goes into the territory of the סטרא אחרא, of the evil, the טמא. We צינד חנוכה ליכט, מדינא דגמרא, in the רשות הרבים, the domains of the סטרא אחרא. רשות הרבים, not יחיד. On the left side of the door, not the right side. On the left side there isn't קדושה. On the right side we have the מזוזה. In contrast, נר חנוכה is on the left side. When there is darkness in the world, בלילי טבת הארוכים, in the long nights of טבת. In טבת, when the סטרא אחרא reigns supreme, we have the ניטל in טבת, the גויישע חגאות in טבת, the three days of darkness, ח', ט' and עשרה בטבת. That's when the רבונו של עולם gave us חנוכה, למטה מעשרה. The שכינה never came down למטה מעשרה, below ten טפחים, the גמרא says. חנוכה is an exception. Under ten טפחים is the domains of the סטרא אחרא. That's the exception. There, in those domains, there are נשמות, יידישע נשמות who fell down there. They're in captivity there. They're בשביה, captured by the סטרא אחרא. And the purpose of חנוכה ליכט is to pick them up, bring them back into the קדושה, light them, kindle them, they should give light like a יידישע נשמה should, נר ה' נשמת אדם. Get them out from the claws and the teeth of the סטרא אחרא, and make them that they should be called and labeled הנרות הללו קודש הם. These טמא׳דיקע נרות, these טמא׳דיקע נשמות who fell prey to the כוחות of evil, of רע, of טומאה, of אסור, they became הנרות הללו קודש הם. There's something to delve upon. It's a פליאה. We know that when we בענטש, the שולחן ערוך says we should take off all the empty כלים from the table. When we בענטש, there's השראת השכינה. The שכינה doesn't find itself comfortable when it's כלים ריקים, empty כלים. שכינה comes to a מקום of ברכה, a fullness, not emptiness. If you make קידוש or any other כוס של ברכה, the כוס should be full, not partially empty even, but certainly not empty. On חנוכה, we have the option, לכאורה, the first night to take one candlestick, the second night bring out another candlestick and light two, the third night take out another candlestick and light three. Why should we take a מנורה consisting of eight empty receptacles, of eight empty vessels, of eight empty כלים, one piece piece of a מנורה, and we light one and the rest are empty. We're making a ברכה, we're making three ברכות, להדליק נר חנוכה, שעשה נסים, and שהחיינו. Why should it be empty כלים when we צינד די חנוכה ליכט? The שכינה shouldn't be שורה there. Well, that's, it's wrong. It isn't so. These כלים aren't empty. These כלים contain יידישע נשמות, תמיד'דיגע נשמות, extinguished נשמות. They're not shining. It's not empty, but the but the כלים but the נשמות aren't נר ה' נשמת אדם. They're not glowing. They're dark. They're בחושך, in the סטרא אחרא. They're not זיי זענען פארלאשענע ליכטעלעך, and they're waiting that we should kindle them, we should light them, and they should become נשמות of אורה. The סטרא אחרא darkened them. The עבודה of חנוכה is to invade into the domains of the סטרא אחרא and snatch out these נשמות from the claws of the סטרא אחרא, in an אופן of מוסיף והולך, and take them out מאפילה לאור גדול. They should shine to light the אור הגנוז, the hidden light in them. That's the purpose of חנוכה. The רבונו של עולם created the world in three copies: they are נפש and מקום and זמן. And each one of them is corresponding to the others. In זמן, we have חנוכה. There's a נפש of חנוכה. There's a certain נשמה that does that has the same effects and has the same qualities that חנוכה has. הקדוש ברוך הוא, באהבתו ובחמלתו, sent us from the high heights, the מרומי מרומים, the בעל הילולא, today's בעל הילולא, today's בעל שמחה, the בעל התניא. He was a נשמה of חנוכה. He came from the high heights, a מורא'דיגע נשמה of אצילות, and his purpose was to come all the way down to extinguished נשמות, to נשמות that are dark, in the סטרא אחרא, and in the in the in the snatched by the teeth and the claws of the of the שטן. Light them, kindle them with חסידות and תורת החסידות. And this צדיק, he and the דורות after him, all the רביים of חב״ד, they're serving the same purpose: they go down into the deep into the deep dark territories of the סטרא אחרא to bring light there, to liberate נשמות that are captured there, that are בשביה. It's interesting: every ספר has a שער בלאט, the first page of the ספר, which tells us the name of the ספר, and what what it what's the purpose of the ספר, and where it was printed, and which date. Nobody learns the שער בלאט. The תניא is different. When a חסיד learns the תניא, he starts off reading and learning the שער בלאט. In fact, in the greatest day of learning תניא, י״ט כסלו, that's when he learns the שער בלאט. And he won't, he certainly won't learn the שער בלאט in the morning before he says ברכת התורה. He can't, it's דברי תורה, you got to say ברכת התורה. Then you can learn the שער בלאט of the תניא. It's part of תורה, it's part of the תניא. But it's the שער בלאט, it's not the תניא. The תניא starts on דף ב'. Why should why does he start on י״ט כסלו learning the the שער בלאט? The תירץ is because the בעל התניא was a חנוכה lamp. He was a נשמה of חנוכה. He was a נשמה that lights חנוכה candles. The חנוכה candles are on the שער, by the פתח of the רשות הרבים. When we turn one page in the תניא by דף ב', that's already where the תניא is, in fact, תניא. But the שער בלאט, it's still on the outside, it's it's in the רשות הרבים of the of the תניא yet. It's on the other side of the door. That's where the בעל התניא lights candles. To נשמות that are on the other side of the door, that are on the other side of the שער. And they start דווקא in the יומא בהיר, in the bright day of י״ט כסלו. It's outside of the ספר, and there is the מנורה of חנוכה that the בעל התניא lights. And there are נשמות בחוץ. And and the בעל התניא takes them in לפנים. And the בעל התניא teaches them that even the קל שבקלים, even if he's captured, he's in captivity by the ארבע קליפות הטמאות, but he has an אהבה מסותרת, a hidden concealed אהבה. There's a little chamber in his heart where there there's still a glow of אהבה to the רבונו של עולם, which can never be put out. Nobody can put out that glow, that ניצוץ of קדושה, the אהבה מסותרת, the concealed אהבה, that even the קל שבקלים, the most the the most lowest איד, who is עובר כל התורה כולה. But the בעל התניא tells them, you אידן that are out of the תניא, you're out of the שער בלאט, that you belong on the outside, in the רשות הרבים of the תניא, you should know, כי קרוב אליך הדבר מאוד. You have a ניצוץ קדוש in yourself, a ירושה from אברהם, יצחק, and יעקב, אמונה טהורה. אמונה that cannot budge. Nobody can put out all the כוחות of the שטן cannot extinguish the the spark of אמונה that the the קל שבקלים, the lowest איד has. And that's what he teaches them. And he brings them back. He brings them back to קדושה. And you should know, the בעל התניא says to him, to this נשמה outside, to this אויסגעלאשענע נשמה, you should know that you're bound בקשר חזק ואמיץ with the בורא כל העולמים. And you're bound, you're connected to the אבות הקדושים, אברהם, יצחק, and יעקב. I'm going to light your נשמה. It's going to become a נר ה' נשמת אדם, and it'll become a נרות הללו קודש הם. As Reb Spiro mentioned, and it's אמת לאמיתו, the בעל הילולא, the בעל התניא is here with us tonight. He came to those that partake and that and are שותפים in his שמחה. He came to bench all those who are here tonight. It's necessary that you should sit here with יראת הכבוד, with כובד ראש. The בעל התניא is here! Sit with דרך ארץ! And be bentched by the בעל התניא. The בעל התניא's הילולא, his יארצייט, comes out פרשת שמות, and especially this year, when it's ממש the day of the week, the מוצאי שבת of פרשת שמות. Every every פרשה starts off with a message which is a theme of the entire פרשה. What does פרשת שמות start with? להודיע חיבתן של ישראל, that the רבונו של עולם loves every איד, the כושי בכבלם, the אויסגעלאשענע נשמה who finds himself למטה מעשרה in the רשות הרבים. You should know, איד, you should know, איד in the darkness, that the רבונו של עולם loves you. We find in the גמרא סוכה that an אתרוג is כשר only if it's permissible to eat it. It has to be a היתר אכילה. If an אתרוג is ערלה, you can't be יוצא אתרוג because you're not allowed to eat it, it's אסור. How about an אתרוג of תרומה, that a ישראל is not allowed to eat תרומה? Can he be יוצא with an אתרוג of תרומה? The גמרא says, \"Yes, it has a היתר אכילה.\" So רש\"י says that the היתר אכילה of the אתרוג is that if this איד has a grandchild, a son of his daughter, who is a כהן, then the כהן can eat the אתרוג, it's תרומה. So the grandfather or anybody, because of that, can be יוצא the אתרוג with the, even if it's תרומה, and he'll be יוצא אתרוג, it's היתר אכילה. So רש\"י says that there's another שיטה that says that the היתר אכילה of the אתרוג is because you can be פודה it. You can exchange it for another אתרוג, that the קדושה will go on the other, go on to, will pass over to the other אתרוג and this will become חולין like you can do to מעשר, you can be פודה מעשר or נטע רבעי, and therefore that's the היתר אכילה of the אתרוג because you can be פודה it. So רש\"י says, \"No, you can't be פודה תרומה. You can be פודה מעשר, you can be פודה נטע רבעי, but you cannot be פודה, you cannot redeem an אתרוג of תרומה. והאומר כן, whoever says that you could, רשע הוא, he's a רשע.\" What does רש\"י want? Very, very often in the גמרא we come about, we deal with ענינים חמורים, and, and רש\"י brings a שיטה which he says is wrong, and he doesn't all of a sudden turn קנאי, and he doesn't all of a sudden curse, \"He's a רשע!\" What does רש\"י want over here? It's a פליאה, this רש\"י. Never came across such a רש\"י yet. But the ענין is that תרומה is a symbol to כלל ישראל. We have two, two הפטרות today. There's a ספרדישע הפטורה and the אשכנזישע הפטורה. In the ספרדישע הפטורה we have קודש ישראל לה' ראשית תבואתו. אידן are קודש, they're תרומה, ראשית תבואתו, they're the תרומה. כל אוכליו יאשמו, whoever eats the the the ישראל, if he's not a כהן, יאשמו, he does an עבירה and he'll be punished, רעה תבוא עליהם. אידן are like תרומה. They cannot be redeemed to some, to the גוי, to say that the גוי should take the place of the איד. There were such people that said so. בלעם said so. בלעם said to the רבונו של עולם, \"Why do you favor the אידן? Let the גוים become אידן.\" בלעם said so. אותו האיש said so. The נוצרי said so, that the רבונו של עולם exchange אידן, חס ושלום, for the גוים. Whoever says that תרומה, that an איד can lose his קדושה and be אויס איד, he's a רשע, רש\"י says. האומר כן, רשע הוא. If you say that אתרוג has a פדיון, if you say that an איד has a פדיון, that the כושי בכבלם is אבגעפרעגט and, חס ושלום, an איד can never become אויס איד. He's just an אויסגעלאשענע נשמה, and he's waiting for somebody to צינד אן his חנוכה ליכט. He's a רשע. בלעם says so, אותו האיש says so. And this is what the בעל התניא teaches us. Every ייד has a נקודה נפלאה, a wonderful נקודה, which is a ירושה from the אבות הקדושים, a ירושה from אברהם אבינו, ומצאת את לבבו נאמן לפניך. The heart of אברהם אבינו is אמונה, and this אמונה goes down hereditarily into all the יידישע דורות עד היום הזה. The אהבה מסותרת, it could be a hidden אמונה. You don't see it on the surface by the ייד, he's a קל שבקלים, but he has it there. You just have to light it and his נשמה will flare up. The בעל התניא and those רביים after him, they made it a point to to light up יידישע נשמות, remote נשמות in remote places. They were interested in not just on the wholesale level, even for one נשמה. The בעל התניא, when he before he was נפטר, he was in middle of his traveling, running away from the Russians or the French, in the middle of his traveling, and and he was in the in the home of a גוי. He had he sought sought refuge in the home of a גוי, and a finer גוי, and there he was נפטר in the in that house. And he told the בעל הבית, he told the גוי, if a ייד will That's this מעשה is מקובל by the חב״ד by the חב״ד people. He told the בעל הבית, \"If ever a ייד would come here and he would want to eat טרפה, you should scare him. You should tell him that you're going to kill him until he does תשובה.\" Around 20 years later, there were two people who slipped from יידישקייט and they fell into the depths of קל שבקלים, and they came to that place, and they wanted to spend the night there and they asked for to be served a meal. And the בעל הבית said, \"I have nothing כשר here.\" So they said, \"Let it be טרפה, we don't care.\" So he gave them a room, and then he comes in with a hatchet, \"I'm going to kill you.\" So they say, \"Why?\" \"I'm going to kill you because I want your money and you're going to to disclose this to the police. We can't let you live.\" So they started crying and begging and they asked, \"Let us at least give a little time to say a prayer to the רבונו של עולם.\" And they did תשובה מעומקא דליבא. And then the גוי tells them, \"You're free, I never intended to kill you. But 20 years ago, there was this רבי told me that that's how I should treat you until you do תשובה.\" He was about to be נפטר, the בעל התניא, and he cared for a ייד who comes who's going to come there 20 years later. And this this way is passed down all through the רביים unto the last רבי. Everybody knows stories that how the how the last רבי was very he he sent מצות, he sent ספרים, he sent to the to such people way, way in the Philippines or in South America or in the הרי חושך. He built up a whole network of of of of בית חב״ד'ס so that יידן should be נתקרב to the רבונו של עולם. He wants to He cared to light חנוכה ליכט, he wanted to light up נשמות, פארלאשענע נשמות. There's a lot of מעשיות which are in print, stories how the how this the the past the last רבי, זכותו יגן עלינו, helped out יידן, and he and he sent messengers in far remote places to be them מחזיר בתשובה, that he never knew them, they never knew him, and he knew about them ברוח הקודש, and he sent and he sent messengers to be מחזיר them ב... With a piece of מצה or a piece of חלה or whatever. We know these מעשיות. I'll tell you a מעשה that no חב\"דניק knows. There's a ייד on my block that, he's a סופר, a תורה ייד, a big תלמיד חכם, told me a story that happened with his brother. His name is Gross. That happened with his brother. His brother, he told me, is a קנאפער ליובאוויטשער חסיד. Well, certainly not a ליובאוויטשער חסיד. He's not a vicious מתנגד, but but he's not a חסיד. He was walking in the street and sees a dollar on the on the ground. Now, of course, for a quarter, he won't bend down, but for a dollar, he'll bend down. So, he stooped and picked up the dollar. And he sees a writing on the dollar. And it says it it was in in small, little, to whatever אותיות that this dollar he got in this and this date from the ליובאוויטשער רבי. All right, puts it into his coat pocket and goes to שול. There was a ייד, a pauper and a קנאפער, קנאפער ייד, and that used to come once a week to take נדבות. That ייד comes and asks for a נדבה. He says, \"Mister, you usually give me a dollar. Give me a dollar.\" So, says, \"I have no dollar on me. What should I do?\" All of a sudden, he reminds himself that in his coat pockets, he has that dollar that he found on the floor. Says, \"Wait, I'll give you a dollar.\" So, he takes goes to his coat, takes out the dollar, and gives it to him, gives it to him, and he says, \"I want you to know that this isn't an ordinary dollar. This dollar was given by the ליובאוויטשער רבי to somebody. Look at what's inscribed on it.\" That person ממש almost fainted. Says, \"What's the matter with you? What happened? You're sick? Should I call a doctor?\" Says, \"No. You know what happened? Some time ago, my friend said, 'Let's go let's go to get a dollar.'\" He had friends of his like him, פשוט'ע, call, shall we call them, shall we call them, and they went to 770, and they got a dollar. This morning, one of his friends said, \"Let's let's go to the to the אוהל, to the ציון.\" He had nothing to do. He went with them to the ציון. And he approaches the רבי's ציון, and he says, \"רבי, the last time I came to you, you give me a you gave me a dollar. You're not giving me no dollar now. I want a dollar.\" And he turns around and goes home. And he comes to this שול to collect צדקה, and the רבי gave him a dollar! That is 20 years after the רבי's פטירה. That's the דרך of the בעל התניא and the רבי'ים that come after the בעל התניא, זכותם יגן עלינו. It's a big זכות to be present here at this מלוה מלכה, at this שמחת הילולא, to be blessed, to be בענטשט by the רבי, and perhaps to be lit up by the רבי. Our נשמה should be lit by him. דער אייבערשטער זאל העלפן we should be זוכה to that. א גוטע וואך and a גוט יום טוב. Shh! א גרויסן, גרויסן יישר כח, רב וואלפסאן. We'll all give רב וואלפסאן a ברכה for אריכות ימים ושנים טובות, ויאריך ימים על ממלכתו, and he should lead his קהילה and the inspiration he gives to so many יידן, עד ביאת גואל צדק. And now, as we said before, it's getting close to the time. What we're going to do is singing a ניגון of a צדיק. Singing a ניגון of a צדיק is a התקשרות to the צדיק. We know that a ניגון, the אלטער רבי said is the pen פון די נשמה, and a צדיק who makes a ניגון puts his נשמה in, and those that sing the ניגון are מקושר to that צדיק. This ניגון of the אלטער רבי, we know, was a special ניגון. The רבי נשמתו עדן, the רבי הרש״ב explains that the four parts are כנגד the ד׳ עולמות of אצילות, בריאה, יצירה, עשיה. And he goes in אריכות to explain what it is. We know that the צמח צדק said: בשעת you sing this ניגון, יראה כאילו בעל השמועה עומד כנגדו. You have to be מצייר in your mind the בעל השמועה, the בעל הניגון, the אלטער רבי, and it's an עת רצון בשעת מעשה, אויסבעטן זאל מען ביים אייבערשטן דאס וואס מען דארף in גשמיות and in רוחניות, בני, חיי ומזוני רויחא. Usually, when we sing the אלטער רבי's ניגון, we sing a הכנה ניגון, which is a ניגון of the רבי הרש״ב. But 50 years ago tonight, when the רבי came into the פארברענגען, 10:25, he said to sing the ניגון of אבינו מלכנו first, also the אלטער רבי's ניגון, and right away the אלטער רבי's ניגון. So obviously then the הכנה ניגון was not the regular הכנה ניגון, but it was the ניגון of אבינו מלכנו. So we're asking everyone, please participate in this auspicious moment and sing along. First we're going to sing אבינו מלכנו, then we're going to sing the אלטער רבי's ניגון. And the סדר is, after the אלטער רבי's ניגון we usually sing the מיטעלער רבי's ניגון of of ניע זשוריצי כלאפצי, and afterwards, we still gonna show We have another speaker, and we're going to show מראות קודש. We're going to show on the screen a short שיחה of the רבי. So let's start with אבינו מלכנו. אבינו מלכנו, אין לנו מלך, אין לנו מלך אלא אתה. אבינו מלכנו, אין לנו מלך, אין לנו מלך אלא אתה. אבינו מלכנו, אין לנו מלך, אין לנו מלך אלא אתה. אבינו מלכנו, אין לנו מלך, אין לנו מלך אלא אתה. Now we'll sing the אלטער רבי's ניגון. יא בא בא באם, איי יא בא בא באם, איי יא בא בא באם באם, איי יא בא בא באם באם, יא בא בא באם, איי יא בא בא באם, איי יא בא בא באם, איי יא בא בא באם, איי בא בא באם, איי בא בא באם באם, יא בא בא באם, יא בא בא באם, הוי יא איי, יא בא בא באם, יא בא בא באם, יא בא בא באם, יא בא בא באם, אוי יא, איי לא לא לא לא, איי לא לא לא לא, איי לא לא איי, יא בא בא באם, יא בא בא באם, אוי יא, יא בא בא באם, יא בא בא באם, יא בא בא באם, יא בא בא באם, אוי יא, יא בא בא באם, יא בא בא באם, יא בא בא באם, יא בא בא באם, יא בא בא באם, הוי יא איי, יא בא בא באם, יא בא בא באם, יא בא בא באם, יא בא בא באם, הא איי איי יא, יא בא בא באם, יא בא בא באם, יא בא בא באם, יא בא בא באם, יא בא, הא איי איי יא, יא בא בא באם, יא בא בא באם, איי יא בא בא באם, הא איי איי יא, יא בא בא באם, יא בא בא באם, איי יא בא בא באם, יא בא בא באם, הא איי איי יא, איי יא יא יא יא, איי יא, איי יא יא יא יא יא יא יא יא יא, איי יא יא יא יא יא יא יא, הוי יא יא יא יא יא יא יא, איי יא יא יא יא יא, איי יא יא יא יא, איי יא יא יא יא יא יא יא יא, איי איי, איי יא יא יא יא יא, איי יא יא יא, איי יא יא יא יא, איי יא יא יא יא, איי יא יא יא יא, הוי יא, הא איי איי יא, איי בא בא באם, יא בא בא באם, יא בא בא באם, הא איי איי יא, איי יא יא יא יא, איי יא יא יא יא יא יא יא יא יא יא יא, איי איי איי יא, איי יא, איי יא יא יא יא יא יא יא יא יא, איי איי איי יא, איי יא יא יא, איי יא יא יא, איי יא יא יא יא, איי יא, איי יא יא יא יא יא יא יא יא יא יא, איי יא יא יא יא יא יא יא יא, איי יא, איי יא יא יא יא, איי יא יא יא, איי יא יא יא, איי יא, הוי יא, איי יא יא יא יא יא יא יא יא, איי יא יא יא יא יא יא יא, איי יא, יא בא בא באם, יא בא בא באם, איי יא יא יא יא, הוי יא, איי יא יא יא יא, איי יא יא יא יא, איי יא, היי היי איי יא יא יא, היי יא יא יא יא, איי יא יא יא יא, היי יא יא יא יא, הא איי איי יא, היי יא יא יא יא, היי איי איי איי, איי איי איי איי איי, איי איי. I want to remind everyone about the ספר that you're going to get, and just to prove that it's true, there are the boxes waiting right there. So what we're going to do now, we're going to see on the screen, we're going to see a short שיחה of the רבי, then we're going to hear from our last speaker, הרב וועבערמאן, who is the president of what we call the ORC, one of the חשובסטע and the oldest רבנים here in town, but first we'll see on the screen, we'll see a short שיחה of the רבי, and then afterwards we're going to after הרב וועבערמאן is speaking, we're going to give out everyone the ספר, and then וועט מען זיך זעצן פארברענגען in an informal way, and everyone is invited to stay afterwards, מען זאל פארברענגען לכבוד כ״ד טבת. Not everything has to be so formal and official, and we'll do that then. Don't know who the אכסניא for this wonderful gathering is. Must be either one or many people, but a lot of effort and a lot of expense and such a הידור. But all I know is I was called here by הרב שפירא, so he's my אכסניא here, especially he's the מרא דאתרא of 41st Street. 41st Street starts here on on the beach, ends up with 770. So, I'll say something בכבוד אכסניא. This was a while back where I was able to tell the age of הרב שפירא. How is that? We two were confronted with a gun pointed at us, and בדרך נס, the שעתא דלילא that he froze, we walked back, nothing happened, and I told him, \"You must be 43 years old.\" Why? You say קפיטל מ\"ד. Now, it was proven to me \"חרבי לא תושיעני\". I had a gun on my ankle, I couldn't go for it. \"לא תושיעני\". And we walked in, we saw \"חרבי לא תושיעני\", you must be that. Okay. So based upon that, you already reached now, כן ירבו, אורך ימים טובים, זקנה. Now, what does זקנה spell? The משנה says, זקני תורה, זקני עם הארץ. זקני תורה have a very great שבח, זקני עם הארץ, not. So, what does זקנה spell? For the עמי הארץ, זקנה spells: זיפצן, קרעכצן, ניסן, היסן. But the זקני תורה: זה קנה נחת הרבה. And הרב שפירא has a lot of נחת. We heard him recall everything that's accomplished here, and he is the מרא דאתרא here. נחת הרבה. נחת הרבה is from his יוצאי חלציו, his his biological children, and the hundreds and hundreds of his תלמידים, ושננתם לבניך, נחת הרבה. So, the רבונו של עולם gives you נחת. The גמרא asks: כפנא מאיסא, what do you ask, wealth or health? The גמרא says, ask for wealth. Why? Because the רבונו של עולם gives wealth to healthy people. So if the רבונו של עולם gives you now זה קנה נחת הרבה, he'll give you the בריאות and the הצלחה along with נחת הרבה. אורך ימים טובים. And all of us should share these blessings, we should come to the point that for us it should not be זיפצן, קרעכצן, ניסן, היסן, it should be זה קנה נחת הרבה. Now, the אלטער רבי was one of the תלמידים of the מעזריטשער מגיד. And here we hear so many things, he's called הרב more than anybody else. Seven generations back, my אלטער זיידע was one of the תלמידים, he and his brother. But my אלטער זיידע was not called הרב, רבי ר' שמעלקא. That's who was called, שמעלקא ניקלשבורג. He wasn't given the title הרב. His brother was called the הפלאה, but not הרב. Now, when it comes to the משנה, who is רבי? Why is רבי called רבי? And why is רב, his name was really אבא, he was named רב because רבי יהודה הנשיא made it so that the משנה should be available and understandable to every תלמיד. He made it so בקיצור that you had to remember it by heart and was available to every תלמיד. The ברייתות are long, the משניות are בקיצור. שנה לתלמידיו דרך קצרה. רב came to בבל, and he was the one behind תלמוד בבלי. That's why he's called סתם רב. The בית יוסף in his הקדמה explains what the situation was in his day, talking about the פוסקים and saying that it came to the point where multitudes and multitudes of ספרים were written, and if somebody wants to learn, very difficult to figure out from here or from there, very it's so much to learn, shall I learn this or shall I learn that? He said, \"I have to make it so it should be available for everybody.\" Based upon the first רש\"י, אלה המשפטים אשר תשים לפניהם, don't say, \"I will just tell them the rudiments of הלכה a few times.\" You have to teach it to them כשולחן הערוך ומוכן לסעודה. He has to make a חיבור, it's not you give a person a raw chicken and raw potatoes and here's your meal. Cook it and prepare it and make it palatable and make it you should it should look nice, smell nice, taste nice, ready to eat, סעודה. And that's what he did. Comes later, at the time of the אלטער רבי, same thing was. There were many other חיבורים of הלכה. חיי אדם, חכמת אדם. Somebody, why why did he call חיי אדם and חכמת אדם? Nobody can make a קיצור. Not make קיצור חיי אדם, קיצור חכמת אדם. Under any event, there are other פוסקי הלכה. None of them were called שולחן ערוך. He was called שולחן ערוך הרב. And the same thing is תניא, as we heard from the רבי before, everything that he did made it so that everybody can reach it. The תניא is meant for young children, it's meant for great זקני תלמידי חכמים, and it's reachable to everybody. And he took something, there's so many ספרי חסידות, so many different דרכי חסידות, and this was שולחן ערוך מוכן לכל. So the אלטער רבי is our רבי, the רבי of all כלל ישראל. And we're waiting for the time when we'll, בקיצור, on שוין by the רבי'ס הילולא, waiting to see משיח will come, and we'll be reunited with all the רבי'ס. אלטער רבי will be, I say he's here now, we should actually see him בעין פוקחת, and הקיצו ורננו שוכני עפר, we should wait for the גאולה שלימה. אַ גרויסן יישר כח, הרב עברמאן, and I didn't expect the ברכות, but the אייבערשטער should give him all the ברכות, and אריכות ימים ושנים טובות, טובות, יאריך ימים על ממלכתו. We are talking about the אכסניא, I'll tell you really who's the real אכסניא. This was really a project made by a few מוסדות together: the שול, בית המדרש, כנסת בית מנחם, here on 40th Street, the ישיבה גדולה, who's the ישיבה, our ישיבה which is on 11th and Alton, and then the כללות'דיקע מוסד of ליובאוויטש, which is Friends of Lubavitch, which is headed by the head שליח, and also the שול that's in the same building of the ישיבה, the שול where Rabbi קארף is the רב besides everything else that he does, that's בית המדרש לוי יצחק. But I do want to mention one special person who was involved in making this happen. And this one person is Reb Emil Levin, Doctor Levin, which people know him, which people know him as a doctor first-class, and איבערגעגעבן to all the people that he treats. And I tell you he's איבערגעגעבן to all the people that he treats not only בגשמיות, people that he treats ברוחניות, because when he treats them he also gives them some רוחניות. And by us in שול, he treats people ברוחניות not as a doctor, as the גבאי of the שול. And he is the one that's responsible to put this all together, and we want to give him a ברכה, he should be מצליח in his work, and the אייבערשטער should give him alle ברכות מידו המלאה הפתוחה הקדושה והרחבה, ובני, חיי, ומזוני רויחי, וכולם רויחי. And there are more people who were involved, Reb יוסף יצחק גליפסקער, and there are other people helped out, so we want to give them all a ברכה that this should be a big זכות that's making such a מסיבה לכבוד דעם אלטן רבין, לכבוד חסידות חב״ד, and לכבוד דעם רבין, so מיר אלע האבן הצלחה רבה ומופלגה, פאר א שנת הצלחה, and we should go straight to the גאולה שלימה במהרה בימינו. Now I think, even though we're planning to make a פארברענגען now, but some people will be leaving, so we should בענטש. But in the meantime, while we're getting ready to בענטש, those that didn't get, I see some people כאפ the ספר and left, but those people were giving out the ספר, people please take, there's enough for everybody, one per family. You can't take more than one because there's not enough. So please. But דערווייל we're gonna we're gonna בענטש now, and then those that are able to stay will sit down and put the tables together and make a פארברענגען. אַ גוטן. אַ גרויסן יישר כח, הרב, אַ גרויסן יישר כח.