for the night, are you listening? What's this now? שטייט אין מדרש. Says in the Midrash: אמר רב אסי, Rav Assi said: מפני מה מתחילין לתינוקות בתורת כהנים? Why when we start teaching children Chumash, we start the first thing we start from Vayikra, Chumash Parashat Vayikra? We don't learn the whole sefer, we just start with a few pesukim from Vayikra and then we go back to normal. יתחילו מבראשית? Why don't we start with Bereishit? That would be the normal thing to do. Ela the reason is, שהתינוקות טהורים, תינוקות, children, are pure, והקרבנות טהורים, and korbanot are pure, יבואו טהורים ויתעסקו בטהורים, let the pure ones learn about the pure ones. And children are pure, the korbanot are pure. Are we the only ones that open Vayikra first? No, other people do that. We don't do it. Lots of people. We do! Of course we do it. I don't think so. We start learning Chumash, you learn a few pesukim from Vayikra. Yeah, yeah, we do. Well, not in our yeshiva. What's that? What's that? Not in our yeshiva? I don't think so. Not doing your job then. Yeah, it's alright. Just a few years later. Okay. וואס מיינט אז קרבנות טהורים?

What do we mean korbanot are pure, are tahor? Where do we get this title for a korban, tahor? א טייל מפרשים זאגן, some mefarshim say, דאס מיינט אז קרבנות דארפן געבראכט ווערן בטהרה און נישט בטומאה, it means pashut the people, when you bring a korban, have to be tahor. A person who is tamei can't bring a korban. און אנדערע mefarshim, some mefarshim say, אז דורך קרבנות ווערט מען טהור פון חטאים, קרבנות are called tahor because through a korban you become tahor, you become pure from an aveirah. But the Rebbe says, ביידע פירושים זענען אבער לכאורה נישט גלאטיג, both peshetim are not so simple. פון לשון המדרש פארוואס קרבנות טהורים איז משמע, the Midrash לשון says the korbanot are טהור. It doesn't say the people who bring the קרבנות are טהור, or it'll make a person טהור. אז דא רעדט זיך וועגן די קרבנות עצמם, the קרבנות themselves, אז זיי זענען טהור, they're טהור, און נישט וועגן די וואס ברענגען, and not about the people who bring them. סאו ממילא it's hard to say קרבנות טהורים means that the people who bring them have to be טהור or become טהור. מאידך, on the other hand, לערנען פשוט׳יקע משמעות, to learn it simple, אז טהורים באציט זיך אויף די קרבנות עצמם איז אויך נישט גלאטיג, to say the pashut pshat that it means the קרבנות are טהור, not simple either. מ׳געפינט נישט אז תורה זאל ביי קרבנות נוצן די הגדרה פון טהורים. We don't find ever that Torah should say קרבנות have to be טהור. מ׳געפינט קרבנות דארפן זיין תמימים, as they be without a מום, מובחרים, it should be good ones, good ones, וכולי, aber עיקר הגדר פון טהורים? Where do we find a גדר, a concept of a קרבן is טהור? Now, the word טהור also is used when we speak about kosher animals. A non-כשר בהמה is called a בהמה that's טמאה, בהמה טמאה. So the truth is that the קרבנות have to be kosher animals. But we never find that the, not we never, we'll see we do, but it doesn't seem like we find that the Torah, when it discusses קרבנות, that you use the קרבן, the לשון טהור by a קרבן. Even though the fact is it's כשר בהמות, but that the Torah doesn't describe it that way. לכאורה וואס מיר קענען לערנען, we could have learned, אז דער גדר פון טהורים דא אין מדרש איז מתאים דא מיט וואס חז״ל זאגן, that it does fit. When the Midrash refers to קרבנות as the word, as the concept of טהור, it fits to what the Chazal say regarding to קרבנות פון לפני מתן תורה. Says in Chazal, before מתן תורה, all these limitations that we have by korbanot did not apply. Says: הכל כשרים לקרבן, everything you could bring as a korban: בהמה, חיה, ועוף. There's no such thing as a קרבן חיה. The korbanot are all בהמות. The difference between בהמה and חיה is: בהמה is domestic animals, חיה, wild animals. There's no such thing as a קרבן of a חיה. Before מתן תורה you could have brought, what, a giraffe? And it could be birds, any birds. Zecharim... Deer is kosher, chicken. Yeah, deer is kosher. Zecharim, males, females, תמימים, בעלי מומים, could be complete, could be with a מום, טהורים, but there's one geder, that before מתן תורה we do find it had to be a כשר animal, אבל נישט, not non-כשר animals. דאס הייסט אז דער גדר פון קרבנות פאר מתן תורה איז טהורים. So we do find korbanot in Vayikra and on, where it's after the Torah was given, we don't find that it should be referred to as טהור, but before מתן תורה, we do find that it should be. Where? It's taken from Noach. And it's taken from Noach. By Noach it says, he says the Eibershter told him to bring seven from the טהור, why, So he, I don't know if he brought of all, but he had needed more because he brought them all korbanot. So all the the טהורדיקע animal, the כשר animal, went for korbanot. He said only two, though. Oh, I'll add, I'll add to the picture. Add, add, add, add a little bit to the picture. Yeah, 137 from all all the animals, yeah. It's a chidush? What chidush? Another chidush was he did all the all the חיות, not only. Uh yeah, all the חיות, all the birds. So then they knew where to שחט giraffe, but now we don't? A hold. There was no mesorah for that? Well the time of the Gemara they also knew. They also didn't know. Sure. They're not birds. So they forgot. Yeah. Okay. Stop it here. די שייכות Now, the

question is, okay, so we found a place where the korbanot are referred to as טהור. But it's only before מתן תורה. But why would we use that here when we tell the kids the kids should learn korbanot because korbanot are טהור? They're טהור, קרבנות are טהור. But korbanot are only the concept of טהור is only before מתן תורה, so why would we apply the the heter of korbanot before מתן תורה to what the kids are doing now? So the Rebbe says, און די שייכות פון די קרבנות פאר מתן תורה לעניננו, the connection of the קרבנות פאר מתן תורה to us is in dem וואס דא רעדט זיך וועגן תינוקות, we're talking about children, קטנים, וואס זיי זענען נישט מחוייב אין קרבנות. Children are not mechuyav in any mitzvot, they're not mechuyav in korbanot. He says בדוגמא צו קרבנות פאר מתן תורה, the korbanot before מתן תורה was a time when you were not mechuyav to bring korbanot, children are not mechuyav in korbanot, so therefore we put them together. So just like פאר מתן תורה דאס איז נאך נישט געווען קיין מצוה בחיוב of korbanot. So lichorah the Rebbe says we have a good pshat in the Midrash: children are not mechuyav in korbanot, before מתן תורה they were not mechuyav in korbanot, and it's called טהורים, and children are טהורים, that's what we put them together. אבער דאס איז קשה. Isn't there one they are mechuyav, like when they become Bar Mitzvah or something, שפחה חרופה? אבער אבער דאס איז קשה. מה תקפת? That's only Huh? Huh? קרבן פסח? They're not mechuyav, the father is mechuyav if he if he's נמנה them. Same thing שפחה חרופה, he's mechuyav later. Right. So it's not אבער דאס איז קשה, this peshat is not so good. The Midrash is דא מסביר דעם טעם וואס מ'הייבט אן מיט תינוקות בתורת כהנים. The Midrash explains why do children start learning Torat Kohanim, which is Chumash Vayikra? What does it talk about? Korbanot before מתן תורה or after מתן תורה? After מתן תורה! וואס האנדלט די דינים פון קרבנות פון נאך מתן תורה, that talks about korbanot after מתן תורה. איז ווי פאסט דא דער פארגלייך פון קטנים צו קרבנות לפני מתן תורה? So why would we compare children to learn the korbanot because of before מתן תורה when what we're telling them to learn is the korbanot after מתן תורה? They should have learned about Noach. It's typically Like Noach, yeah! They call this Torat Kohanim is the Midrash? Isn't that No, there is a Midrash called Torat Kohanim, but Sefer Vayikra is called Torat Kohanim. Oh, Torat Kohanim is Sefer Sefer Vayikra. Okay. So that's one she'eilah we have on the Midrash. Now the Rebbe is going to have another she'eilah. In Tanchuma, it brought there eben the Midrash continuation, this was in a different Midrash, in

Tanchuma, Midrash Tanchuma, it's also brought, as we said, ובהמשך לזה שטייט, in addition after that it continues like this: לפיכך אני מעלה עליהם כאילו הם עומדים ומקריבים לפני קרבנות, Hashem says, therefore I consider it as if they brought korbanot. הודיעך, it's telling you, שאף על פי שחרב בית המקדש, even though the Beit HaMikdash is destroyed, ואין קרבן נוהג, and there are no קרבנות, אלמלא התינוקות שקורין בסדר הקרבנות, if the children would not be learning about קרבנות, לא היה העולם עומד, the world wouldn't stand, because the world stands on korbanot, and if the children wouldn't learn korbanot, what would the world stand on? Is come on! But understood. The Midrash Tanchuma אליין is a noch, the Midrash continues and says, לפיכך אמר הקדוש ברוך הוא לישראל, that's why Hashem says to Yidden, בני, my children, אם אתם עוסקים בפרשת קרבנות, if you learn about the קרבנות, מעלה אני עליכם כאילו אתם מקריבים קרבן, I consider as if you've brought a korban. So that's not talking about children! It's everybody! אז יעדערער וואס איז עוסק בפרשת הקרבנות, it says in Midrash, anybody who learns about korban, נישט נאר תינוקות, not only children, is מעלה אני עליו כאילו הוא מקריב קרבן בפועל, it's as if he brought a korban! איז ווי שטימט דאס מיט דעם וואס דער מדרש זאגט פריער, how does it fit with what the Midrash says before, אז אלמלא התינוקות דווקא, that if not for the children דווקא שקורין בסדר הקרבנות לא היה העולם עומד, the world wouldn't stand? So is it the children, or is it the adults?

There must be something special. מוז מען זאגן, so we have to say, אז אין דעם אופן פון כאילו מקריבים קרבן, that when you say when you learn about korbanot, it's as if you brought a קרבן, איז דא א מעלה ויתרון אין דעם לימוד התנוקות בתורת כהנים, there's something special when the children learn about קרבנות לגבי דעם לימוד פון כל אדם, compared to what other people learn. דווקא בזה טוט זיך דאס אופן, א שלימות'דיקע ניגוד, by them it's more complete, וואס פארזיכערט דאס דער עולם עומד, and therefore makes the world stand. But what is it? Lichora, why would by children If you think about it, it would be the opposite. An adult is already מחוייב במצוות, and an adult has seichel, so his learning is much more important. Why would a children's learning korbanot be more? Now, מכלל, כוונות. But why takeh? No chiyuv. They don't have a chiyuv, so it should be it should be less, because גדול המצווה ועושה ממי שאינו מצווה. If you're metzuveh, yeah, so obviously there is, we're going to get to a point where we understand that children's are more important, but the question is, so we have two questions here in the sicha. One question is why the word, the korbanot being tehorim, that concept of tahor is only korbanot before מתן תורה? That's where we said it's called טהור. So why would we connect the children learning Chumash Vayikra to the korbanot before מתן תורה? And also, why do we say that specifically children's learning korbanot is more important and makes the world stand more than the adults? Even though the adults also it says as if you brought one, but the children is even more, why? So, I mean, the children don't know so much of it, they just read it basically. They just read the words, they don't understand it. You start teaching Vayikra, you think they say korbanot? You teach them pesukim, read. And an adult is involved, yeah, you see. Huh? I'm also here. It's worth to make this. we'll understand this

To understand this, Rebbe says, \"Let's first explain Chazal that we mentioned before Before מתן תורה you could have brought a korban from any kasher animal. We learned that from it says מכל הבהמה הטהורה, any טהור בהמה. In the time of was there such a thing as kasher and not kasher? And the Gemara answers that what we meant טהורים לאיסור שעתידין לטהר, that means those that in the future will become kasher. That's how we have a גירסא in Gemara, That's what the Gemara's answer is, since they knew Not Seems like it's טהור then. He tells Noach, \"Only bring a kasher animal.\" Don't you think everything is kasher? You can eat everything, everything is the same. So the Gemara answers, \"He didn't mean it was kasher now, what in the future will be kasher.\" Yeah, yeah. They knew which they were. Rashi says מלמד שלמד נח תורה, so that's why he knew, but he knew everything of the future, not that he's mechuyav. So if you look about think about it, in the korbanot of Noach before מתן תורה, there were two opposite, two opposites. What are the two opposites? When he brought korbanot there was no mitzvah, he didn't do a mitzvah. There's no chiyuv to there's no mitzvah. Huh? No, no, but he learned the Torah, so so he knew But there's no chiyuv. You want to give thanks, that's a good idea, but But we don't even find that Noach kept the whole Torah, even though it wasn't given. Avraham Avinu, it says clearly kept the whole Torah, it wasn't given, but he kept. But Noach, we don't find it. So he didn't keep mitzvos, he wasn't mechuyav, that's for sure, he wasn't mechuyav to keep, but even without chiyuv, he didn't do it. But what did he do? We find, in all times before מתן תורה, people, and Adam HaRishon himself, We find they did it on their own. They brought korbanos Kayin v'Hevel, Adam Why did Adam bring a korban? It says Adam brought a korban. Because he was created, he was thankful for being created. So, but it's fine, but there's no chiyuv, it's not a mitzvah. No chiyuv. So Noach understood, and everybody said, so you should have them to bring if you wanted to. The never said bring the korban. Right, but it wasn't commanded. Wasn't commanded. So he brought a korban, but it was no ציווי. So, he brought a korban without a ציווי. So it has nothing to do with קיום מצוה. There's no mitzvah there. Also because it wasn't ציווי, but at least Avraham kept all the mitzvos, too. So he kept mitzvos. This is even less. He didn't keep no mitzvos. So this was even less than that. We know We don't know that he didn't. We don't know that he did. If we don't know he did, why should we say he did? No, no. He behaved like the שבע מצוות בני נח. No, they brought on their own. Is it שבע מצוות בני נח? Is it a korban that definitely has to do with שבע מצוות, they have to do korban? Not בני נח. How to an עולה, or how to bring an עולה, shechitah... Nisht dos. There is something there. You're saying something, but what you're saying is not true, you're saying something. It says that a goy is allowed to bring a korban, even nowadays. He's allowed to, on a במה! A goy is allowed to make a mizbeach in his backyard and bring a korban. And the Gemara says a Yid is even allowed to teach him the הלכות how to bring. He can't help him, because it's חולין בעזרה, but he could teach him! No mitzvah, no חיוב whatsoever. Not help him. You can't help him to do it, you could teach him how, because if he brings a korban he has to know how to do it. But there's no חיוב on him, if he wants to. If you do something you're not commanded to, you get schar, but there is no חיוב. וויבאלד aber אז נח האט געבראכט נאר מאותם שעתידין לטהר, on the other hand, if it's not connected to a חיוב, he could have brought korbanot from any animal. The fact that he only brought from those that in the future are going to be כשר, איז פון דעם גופא מוכח, that proves אז דאס וואס ביי נח איז נישט געווען קיין חילוק בין בהמות טהורות לטמאות, and the fact that by Noach there was no difference in his own life between kosher and not כשר, וכקושית הגמרא, like the Gemara asks, ומי הוה טהרה וטומאה בההיא שעתא, וכו', איז דאס נאר בנוגע לאכילה gegolten. So it comes out like this, eating was no difference between kosher and not, אבער די הבדלה פון טהרה מיט וואס השם אסר איז שוין ביי אים געווען. He already had the concept that there is something to do with kosher and not לגבי קרבנות. וואו ראיה? The only din is he could only bring כשר'ע. So on one hand it has nothing to do to the Torah, to the mitzvah, on the other hand it does. The concept of טהרה וטומאה is already there, it existed. איי he was allowed to eat tereifah? True, but korbanot he wasn't. So we see, so it's not a question, so we see here on one hand it's not the same גדר, the same concept as korbanot after מתן תורה, there's no חיוב, but there is some connection to after מתן תורה, there is some connection to טהרה וטומאה. Kumt oys, huh, yeah, okay, it's not a pshat. Some hold that before the מבול you could also eat, you just couldn't kill an animal to eat, but if an animal died, okay. נבילה? Huh? נבילה? Yeah, נבילה he could eat. Kumt oys, so it comes out like this, אז פון נח איז שוין געווען א התחלה פון גדרי התורה. From Noach's times started already some kind of concept of Torah, because we see that there is something there and it's not because of the שבע מצוות בני נח. Kosher and treifah has nothing to do with Bnei Noach, and there was already a concept by the korbanot of kosher and treifah, by Noach. So for some reason we see a beginning of a ray of Torah in the time of נח, אף על פי אז עס איז געווען קודם מתן תורה, even though it was before מתן תורה, און נאך מער, איידער פאר די אבות, not only before Matan Torah, before the Avot. והרי הנהגתם היא על דרך כלאחר מתן תורה, they behaved like after מתן תורה, קיים כל התורה כולה עד שלא ניתנה, they kept the Torah even though it wasn't given. So by Noach started already the concept, something to do with תורה, ומאי האי טעמא האט ער געבראכט א קרבן דווקא פון טהור, that's why you only could bring a korban from kosher animals, מאותם שעתידים לטהר, those that will be kosher by Matan Torah. That concept of kashrut, of taharah by Matan Torah already started to some degree now. וויבאלד אז די שייכות פון נח צו גדרי התורה געפינט מען נאר בענין הקרבנות, now, so we do see the concept of Torah by Noach, but בנוגע what? בנוגע one thing, בענין קרבנות only, איז יש לומר אז דאס דערפאר וואס דווקא דער ענין פון קרבנות איז באופן מיוחד שייך אויך איידער מען האט באקומען תורה מתן תורה, because the Rebbe says we must say that the concept of Torah that should exist before Matan

Torah be connected to קרבנות דווקא. Why? What? When? We don't know yet, we just, see, that's the Rebbe's style in the שיחות usually. He's מוכיח something, he comes like, you see here with this, now let's understand why. But we do see the fact that the concept even though it was before Matan Torah, before the אבות, something of Torah started and in connection to korbanot, so only korbanot has עפעס an ענין of Torah before Torah. What in the world is that? איינער פון די ביאורים וואס מען קען זאגן, one of the explanations... Huh? That's not because of לעתיד, ברית מילה the Eibershter gave him now, just like He gave each of the mitzvos. This is clearly why the taharah that you have to bring is the taharah that will become kosher, in other words it's already looking at מתן תורה. So מתן תורה, the only thing that we see a look for מתן תורה before is בנוגע קרבנות. Good, but that doesn't show you it has shaychus after מתן תורה, they did it on their own, just like Adam brought a korban, and Noach brought a korban. Now, we're saying something else, that not only they brought the korban that was not mechuyav, by Noach we find already that shaychus of taharah to after מתן תורה, which we don't find by anybody else. That's by Yetzias Mitzrayim, which is connected, isn't it? איינע פון די ביאורים וואס מען קען אין דעם זאגן, one of the explanations we can say. This whole sichah I have to tell you is a very deep inyan. It's a very it's not it's not so simple, you got to

קרבנות, אויך נאך מתן תורה, we're going to explain first, what is korbanos? Which is one of the things we always worry about, or wonder about. What's korbanos, being a korban? So the Rebbe is going to go into the whole inyan of korbanos. Korbanos, which is Parshas Vayikra, that's why we're going into it, קרבנות, אויך פון נאך מתן תורה, קרבנות, even the korbanos after מתן תורה, אף על פי אז זיי זענען פון תרי״ג מצות התורה, קרבנות are part of the מצוות, זענען זיי אבער בפעולתם ובמילא במהותם העכער פון תורה ומצות. They are part of Torah u'mitzvos, but to be in Torah u'mitzvos, it's a level higher than Torah u'mitzvos. How do we see it? און דערפאר מכפר אויף וואס מען האט מחסר געווען אין תורה ומצות. If a person gets something wrong in Torah u'mitzvos, he's forgiven through a korban. Now, if a korban would be in the same level of Torah u'mitzvos, then that's the that's the level where we have the problem. In order to solve the problem, you got to go higher. Al derech like teshuvah, the Rebbe says it here, in note 28 if you see, al derech, I want to have a close with this teshuvah. It always says that teshuvah, teshuvah is a mitzvah, it's one of the תרי״ג mitzvot, but it's a mitzvah which is higher than a mitzvah, because through teshuvah, you forgive for the problem you have in a mitzvah. Same thing with korbanot. בסגנון אחר, in different words, ווען א ייד ברענגט א קרבן לה׳, when you bring a קרבן לה׳, דריקט ער דעם ביטוי זיין זיין קרוב לה׳. By that, he expresses his closeness to Hashem, not that he's becoming close now. This reveals the closeness that he has. In other words, when you bring a korban, you're reaching into such a depth into the person and into Hashem that brings out your essential connection to Hashem in a level where the aveirah doesn't play a role, and when you reach into there, mimela, it forgives you on the aveirot. זיין פארבונדן מיט דער אויבערשטער וואס ער האט בעצם אלס א ייד, there is a connection a Yid has to the אויבערשטער אלס a Yid which is higher than his connection to Torah. That we have always the re'iyah that Chassidut brings from Tanna Devei Eliyahu where it says that there are two things קדמו לעולם, two things are before the world: תורה ובני ישראל. And then אליהו הנביא says: ואיני יודע מי קדם למי, between the two, which comes first? הוי אומר says the תורה that יידן come before Torah, because it says in Torah: דבר אל בני ישראל, צו את בני ישראל. So there is a connection that a ייד has to the אויבערשטער higher than Torah. That's why we say every Yid no matter what he does, אף על פי שחטא ישראל הוא. Why? איי, he didn't he's doing aveirot, and by doing aveirot you cut yourself off from Hashem? You cut yourself off בגלוי that you have to learn Torah, do mitzvot, Hashem wants that connection to be revealed, but you can never cut off the עצם, like a child with a father. The father could be upset at his child, child could stray, go do everything, go out from derech, chas veshalom, what could happen. One thing you can, the father could be angry and throw him out of the house. One thing you can't change: that he's his son! בנים אתם לה׳ אלקיכם. Korbanot reach into that level, אז בעצם אלס א ייד, וואס דאס איז נישט תלוי אין קיום התורה ומצות, not dependent on Torah mitzvot. וכשם דער פארבונד ווערט נישט געטאן דורך קיום התורה ומצות, just like this connection is not doesn't become through Torah mitzvot, like a goy, doesn't have this עצם connection. He could do Torah mitzvot from today till who knows when, that connection won't be there, so you don't make it through תורה ומצוות, אזוי ווערט עס נישט געמינערט דורך אי קיום, so it doesn't go away through through not doing Torah mitzvot. דער עצמות׳דיקער פארבונד פון א ייד מיט׳ן אויבערשטן איז העכער פון תורה ומצות. This connection is higher than Torah mitzvot. Now, then someone might ask, so why do I have Torah mitzvot, I'm connected anyway. Yeah, you are connected anyway, but Hashem commanded us that I want that connection to be in a revealed way, and that you need to do Torah mitzvot, so the אויבערשטער wants to do it, and you must do it. And if you don't do it, you're cutting yourself off in the revealed way, but the עצם doesn't change. You revealed more through korbanot than through any other mitzvah? We'll see, we're getting there with that. Oh, this is so far, yeah. Korbanot is higher, that's why korbanot is mechaper, because korbanot reveals the עצם connection. The כוונה is enter more than other Torah mitzvot, yes. Not the same thing. No, but the אויבערשטער wants you to do it the other way too. Other mitzvot don't reach into the עצם, they're מגלה they reach into the גילויים, and korbanot, but the אויבערשטער wants you to have the גילויים too. No, but he's saying something else. In note 28, in part 28 it says you need teshuvah and korbanot, you just can't have korbanot. Oh no, so that to teshuvah and korbanot without, but if you do teshuvah, you got to do mitzvot, teshuvah is a mitzvah. על דרך מה שנאמר Sometimes, rarely we skip it. Why do we skip it? No, no, no one skips. No one skips it. Anyone skip korbanot, saying אין קרבנות no more? No. על דרך מה שנאמר, like it says בנים אתם לה' אלוקיכם. We skip korbanot, and I think we say korbanot in Chabad. We say korbanot? What? Yeah. There's nothing... The chazan doesn't say it. The chazan, that means we say it. We say it ourselves. I never thought they... Yeah, because I say it before I come to shul. Oh, you see? Everyone says it. I thought that they don't say korbanot in Chabad. No, no. Chas veshalom! No, no, no, that's only... No, it's one... it's not like... So we don't say it with the minyan. The מנהג Chabad is we don't say it from the עמוד. And they don't say הודו either. Yeah, because they're in shul... they don't say it in the shul. Sure you should.

On the way to shul, or before you go to shul, yeah. He's right. He's right, people skip it. He's right, people skip it. Some people skip. Some people skip. We don't skip, but some people skip. I know other people in China that skip. I know people... not in Miami. I never knew the... There are people... Why do they skip korbanot? They're late, so they don't say it. We don't say it, I don't know. I think they're learning, whatever they say. They're supposed to be learning, they're supposed to say it, that's what we want. Korbanot is not... they learning. Yeah, in our yeshiva they learned other things. Korbanot is the עיקר, the Midrash אומר No. Because כל העוסק בתורת עולה כאילו הקריב עולה. That's like korbanot. No, and they they they don't have time because it's ביטול תורה. I remember the yeshiva, they're supposed to... they don't say korbanot. You know, they they they come... No, you know why? Because they come from the basketball game, and that and that day they have the... and then they come... Okay. They were rolling out of bed. על דרך מה שנאמר, like it says בנים אתם לה' אלוקיכם, you're children to ה', and the Midrash says אף על פי שחטאו בנים הם. Even if they sinned, they're my children. Children you can't you can't change. און דאס איז דער טעם וואס קרבנות איז מכפר על חטא ועון. And this is why korbanot forgive for aveirot. בשעת דער ייד איז חס ושלום עובר אויף רצונו יתברך, when a Yid does against Hashem''s will, און ער איז פוגם רחמנא ליצלן, and he makes a blemish, a פגם, in זיין עבדות מיט'ן אייבערשטן וואס ער קומט durch תורה ומצוות, as he makes a פגם in his connection to Hashem' which is which is brought about through תורה ומצוות, קען ער דאס מתקן זיין durch korbanot, he could fix it through korbanot, durch מעורר און מגלה זיין durch הקרבת הקרבן. By bringing the korban, you're מעורר and you're מגלה דעם עצמיות'דיקן פארבונד פון א ייד מיט'ן אייבערשטן, the עצם connection between a Yid and the Eibershter, in וועלכן ס'איז ניט שייך קיין פגם. That connection has no פגם. און דאס איז מכפר. That forgives, and the word kaparah means sie wischt op, it wipes out the פגם פון דעם חטא ועון. Okay. So, this it shows that korbanot, how korbanot work, because they're higher than aveirot, higher than mitzvot. על פי זה, now קומט עס צו פארשטיין so now im ganzen ענין הקרבנות. Now we'll understand korbanot. Till now we explained one פרט of the korban, how that for- korban forgives. Because now

we'll explain, now that we said that korbanot is that... brings out that עצם connection between a Yid and the Eibershter, you'll understand בכלל קרבנות. Korbanot is a strange thing. לכאורה קען מען דאך פרעגן, דאס גאנצע ענין פון קרבנות, ווי קומט עס אז in the קבע עבודה וואס דער אייבערשטער האט איינגעשטעלט פאר יידן, we know Yidden we have like this, ג' דברים, the three words, things the world stands, תורה, עבודה וגמילות חסדים. What's avodah? Avodah is now... Avodah is korbanot! Now that we don't have korbanot, tefillah is against. So the real avodah, what's avodah? Avodat Hashem', serve the Aibershter. So how do you serve the Aibershter? By taking an animal, shchating it, shpritzing the blood, like in a butcher shop, and that's you serve Hashem'. So how did the Aibershter make that you should serve Him durch עבודת הקרבנות? Durch shachten a behemah, shachat a behemah, was sie מקרב, when you take the fats or whatever, you put it on the fire, it burns and it smells like ashes? לכאורה האט מען געמיינט, עס פאסט בעסער an עבודה רוחנית. Wouldn't it makes more sense the Aibershter wants you to serve Him, it should be עבודה שבלב! The avodah of the heart, tefillah, that you לכתחילה דער אייבערשטער you should daven, you should meditate, think about Him, וואס ברענגט ארויס די פארבינדונג פון ייד מיט אלקות... The Aibershter should say every day you have to contemplate 10 minutes on the Aibershter. That's Avodat Hashem'. But take take a behemah and shachat it, I mean, it sounds it sounds... ובפרט, אז קרבנות איז ניט אן ענין וואס איז אויסגעטיילט נאר פאר יידן, and in פרט we see korbanot is not afilu something that the Aibershter gave to Yidden. אויך אומות העולם האבן די אפשרות צו מקרב זיין קרבנות, און אפילו אין בית המקדש, כידוע. Goyim could bring... they could bring in the בית המקדש, we learn that from pesukim. So why did the Aibershter make that? על פי הנ\"ל איז דאס מובן. We're talking about the individual korbanot also. You're saying the Rambam in Moreh Nevuchim says that, but that's... Everyone asks on the Rambam. The whole idea is because that's what people thought to serve a god, and the Aibershter made it... But the emet, this this is old, this is like bluff. The emet is bluff! No, but the Eibershter needs your your בהמיות'דיקע... But so they made a mistake, they they weren't sophisticated, they were... Stupid? That's why the, the Reform, the Conservative, and yes, they took out the korbanot. No, oh, but not something that's true, the Eibershter gave korbanot and He gave it because we, people, our human, are stupid people and we thought shtuyot, so the Eibershter gave us the mitzvah? That's what the Rambam sees it. Yeah, but he says they're also going to be phased out. If you said our environment, our environment impacts us, and so that's what everyone. Oh, everyone did so we also? No, that's the whole, we don't understand, there's something else, now we're going to tell, now we're going to try to

understand. That's a kashya, that's a, that's a kashya. כפי עתה, now this move, behind the scenes, now he's going to say the opposite. דוקא דערפאר, but the התקשרות עצמות פון א אידן מיט'ן אייבערשטער איז העכער פון די התקשרות of זייער עבודה בתורה ומצות. The connection that a Yid has to the אייבערשטער בעצם is higher than your avodah that you do. Anything that you do and because of that you get connected, it's limited to what you do. If my connection to the Eibershter is because I thought about Him, so it's all based on me, so how how how much do I have? As much as my brain and my heart could take. Sm- smarter people, bigger people, more, it's all limited. And we're going to limit the connection to the Eibershter based on our avodah. And that's Torah u'mitzvot. או זה כו' מצד בחירתו, so, but it's, for the התקשרות from korbanot comes farkert, because the Eibershter chose us, not because of what we do, because the Eibershter chose us. אז הלא אח עשו ליעקב, the Eibershter chose us even though we're similar to a goy, Yaakov and Esav are brothers, אף על פי כן ואהב את יעקב, the Eibershter, I love Yaakov. Why? Not because the Yidden behave good. That's, He loves him in a different level, that's the גילוי׳דיקע love, it's like a father loves his son that his son learns well and behaves, he loves him, and if he doesn't do it, he doesn't love him, it's a different level of love. So the, and this is saying here, even if Yaakov and Esav are brothers, what do you mean brothers? Look at Rashi Parashat Vayishlach when it says that he sent מלאכים to Esav, to my brother Esav, they came back and they said, you think he is your brother, he's not behaving like a brother. So when the pasuk says that Yaakov and Esav are brothers, means that Yaakov behaves like עשו, we're brothers, and still the Eibershter said, I love him. מצד בחירתו של הקדוש ברוך הוא, השם chose the Yid. היינו טעמא, איז דאס טאקע גופא דריקט זיך אויס דוקא אין עבודת הקרבנות, that's why the Eibershter, how do you show, how do I express this Etzem connection through קרבנות, וואס בזה כסדר אין די עשיה איז נישט ניכר די רוחניות פון א איד. In this you do not see the ruchniyut of a Yid. If it would be through meditating, oh, a Yid could meditate, so it brings out, but what does it bring out? The Yid's connection to the Eibershter, which is limited to him. And here you don't see when you שחט a בהמה if it shows the specialty of a איד, ובפרט החילוק לגבי עבודה זרה, איז כמובן ס'איז נעלם, it shows you're different than a, a גוי can also also שחט. אבער נאר די עבודה של קרבנות פון אידן איז מעיד די התקשרות עצמית הבחירה של השי״ת. And only what a Yid does, that's what the Eibershter chose. So דוקא the Eibershter chose something which you do not, you cannot tell the avodah of a Yid, because we tried, if it comes to the giluy'dike connection, farkert, it has to be what you do and how much you learn and how much, that's the second level. But the Etzem, like the, what expresses the Etzem of of of a child's connection to his father? Not what he does. Nothing to do with what he does. That's why it says, and it's going to be נוגע to later, what it says in ספרים, why is it that a parent loves a baby much more than you love a, even though you love your children no matter how old they are, but when it's a baby there's an extra expression? לכאורה פארקערט, when he's older, when he's older, he has שכל, you enjoy, you you, he learns good, he gives you nachas, a baby gives you nachas, what kind of nachas do you have from a baby? Yeah, they don't talk back, no one talks back. The vort is, why is it? Because by the baby, there is no other giluy but the fact that he's your child. By children, adults, you know what? It's a love that's limited, because the גילוי, באמת it's your son anyway, but the giluy is because he does right, he does this. So that's the giluy, you don't feel, עס זעצט זיך נישט the Etzem. A baby, there is nothing there but the Etzem. He's nothing, he didn't learn, he didn't daven, he didn't do anything like this. So אלא מאי? The Etzem. And same with korbanot. If the Eibershter will give us avodah, learn, yourself a lot to think, and this this, this is your connection, this is not the etzem connection. Farkert, that shows that it's connected based on some behavior. This is something that makes no sense, and something that, and that's what a korban serves. Well, there are other mitzvos that we could say on the same level. Like chok. There is some, like a chok, a חוק ודאי, yeah, we'll talk about it, we'll talk about korbanos, we're talking about korbanos. There's also different פירושים that by a child, by a baby, the Shechinah is much more revealed, as the child grows on, the Shechinah goes more in. You talk, that's ruchniyus, I'm talking בגשמיות פשוט. No, no, he's more beautiful and everything. If that's called gashmiyus by you, okay. I'm saying בגשמיות פשוט, why does a goy, l'havdil, love his baby more than he loves the adult? Nothing to do with Shechinah. It's because cause that's his child, that's all. There's nothing more. There's be'etzem his the נקודה עצמית of a father and child which is in a baby. Nothing to do with neshamah, nothing, this is just a psychological thing. And that's what that way here, also. כדאי רעדן פין אויבערשטן It's the same with every single neshamah. A Jewish neshamah? Yeah, yeah, every single neshamah. Every single Jew, no matter The same, the same. אין שורש, צו דעם השם, yes. אין גילוי, there are differences. I know. אבל אין עצם, yes. כדאי רעדן פין אויבערשטן איך ווייס כידאפ כי גופנא יידן וואל עס איס ניט בגליסלוקובק סייגל. It says in Tanya, when the Eibershter chose us, what does it mean choice? Choice means that it's choosing when you choose out of two things which are one different than the other, it's not choice. If you

have an orange and an apple and you like oranges, so you choose an orange, that's called choice? You have no choice, you like oranges, you don't like apples. When there are two apples, two the same, that's called choice. So when the Eibershter chose us, wow, that's called choice. How the who else would he choose? A goy? So the alter Rebbe in Tanya says it doesn't go on the neshamah, it goes on the guf. And the guf of a Yid, the body, looks like a goy. So, he wants to show the same thing, the etzem of the Eibershter's connection to Yidden is not expressed in something that shows the מעלה of a Yid. Something shows the מעלה how good we are that already that is a second level. That's the Eibershter loves us and then But the etzem connection is because it's higher than Torah, like it says in the Midrash, that ישראל קדמה לתורה coming before. How can we choose there was nothing other than the Yid? No, the Eibershter created people. So, he created people and the Yidden and the goyim. Creation. But he chose them at מתן תורה, he chose us. פשוט פשט. ובו בחרת You have מתן תורה. Okay, so now that we know what korbanot are, real korbanot, not before מתן תורה, regular קרבנות, מיטה תופש תייפער וואס די קרבנות פין נח פער מתן תורה I got a shaychut to the קרבנות של אחרי מתן תורה, we see the inyan is הגוונדיק get it from תורה נר שמואס Now, we'll

go back. We said by Noach already, we had already the inyan of korbanot as it's connected after מתן תורה. Even though it was before מתן תורה. And only by korbanot we find some connection to after מתן תורה. So, he says like this: דאס וואס נח האט מאכל געווען קרבנות, איז געווען אלס הודה להשם, Why did Noach bring korbanot? He was thanking השם, אלס וואס איז גראטעוויט געווארן פונם מבול, saved from the mabul. ויזכור אלקים את נח. It says, the Eibershter remembered Noach. Now, ידוע it says in sefarim, der הסבר auf was der פסוק, ויזכור אלקים את נח איז איינע פון די פסוקי זכרונות וואס מען זאגט אין מוסף פון ראש השנה. In Rosh Hashanah, we know we have to say מלכיות, זכרונות, שופרות. We say ten pesukim that have to do with zechonot, with remembering. One of the ten pesukim we bring is this pasuk: ויזכור אלקים את נח. Now, why do we bring that pasuk? לכאורה we should bring pesukim that the אויבערשטער remembers Yidden, why this? So, it says there that the says that the ויזכור אלקים את נח, what a קשר, איז א טייל פון יעלה זכרוניכם לפני לטובה. Because the Gemara says, why does the אויבערשטער want us to say the זכרונות? That that will make Me remember you. Who's the you? Yidden. So why do we say a pasuk has to do with Noach? So it says a sevara: Weil die זכירה for נח איז געווען מצד עצם מעלת נשמות ישראל. Noach already had the beginning of the inyan of a neshamah. And no גילוי. Noach didn't have the גילוי, he had no mitzvot. But the עצם connection was there already. Weil der פאטער זאגט: ונח באהבה זכרת, we say, you remember with ahavah. Was meint die אהבה פנימית ועצמית שנתקיימה בשבחי ישראל? So, by Noach already started the עצם connection to the אויבערשטער. Neshamah. So, now we already understand before we even go further, because why I teach a sichah in yeshivah, I always do this. Before we go for So, tell me, so you understand already. Let's think ahead already. We said that the korbanot of korbanot is בכלל שייכות to the עצם, higher than Torah u'mitzvot. So, therefore, we understand why before Matan Torah it already had a שייכות to korbanot. Because after Matan Torah there is already mitzvot. This is something that has to do before and by Noach already we have the עצם connection. They had seven mitzvot. It track their mitzvot. No, no, that's that's what he's saying. No. Always explain. But they do. Yeah, it's a different level. חלב אלק ממעל, till here we don't have it. Right. You cannot have, you know, a goy Right. Even though he had? No. And Avraham had? Avraham had? Avraham was the ערשטע ייד. What about Avraham? It's before מתן תורה, he had a neshamah, no? No. He wasn't a ייד, aber from second side the עצם connection is there, started already. So, in a certain level, it started from already from Noach. But everybody would sell them all the kids? Something else. That's That's not the uh That's not the עצם. קומט אויס, so comes like this: כאטש נח האט געווען פאר מתן תורה, even though Noach was before מתן תורה, וואס דעמאלט איז געווען ובנו בחרת מכל עם ולשון, By מתן תורה, it was that Hashem chose us, we was before. And אפילו נישט נענט מיט די אבות, he was even not like the אבות וואס מיט זיי איז געווען די התחלה פון עם ישראל. By the Avot already started עם ישראל. כשמם אבות, where do we see it started? They're called the fathers, they're they're the beginning of the עם, of the nation. אף על פי כן האט ער געהאט א שייכות צו נשמות ישראל, the connection to נשמות ישראל, weil דערפאר איז ביי נח געווען א זכירה באהבה, מצד עצם מעלת נשמות ישראל. That's why the אויבערשטער remembered Noach Noach for the עצם מעלה. דערמיט איז מובן, אויך מובן פארוואס די קרבנות וואס נח האט געבראכט. Now we understand why the korbanot that he brought בהמשך to the זכירה, והידוע אז כדי מען זאל זוכה זיין בהמשך to he was saved from the מבול, which the Hashem remembered him, האבן געהאט א שייכות צו די קרבנות פון יידן נאך מתן תורה. Now we see why the korbanot of Noach had a connection to the יידן after מתן תורה. Because already לגבי the עצם already started then, and that's the ענין of korbanot. That's korbanot already is the עצם. So korbanot is could be שייך as before מתן תורה. מתן תורה is when we were given ציווים. That's Torah, that's חיוביים. But בעצם was there before. So the קרבנות of before are equal or have the same שייכות to קרבנות of later. און דאס איז דער ביאור אין דעם וואס דער מדרש זאגט וועגן די קרבנות פון תורת כהנים. And that's why the מדרש says, when it says that the children are טהור and the קרבנות are טהור, so that's why you should learn חומש ויקרא. What's טהורים is that דארטן קרבנות פאר מתן תורה כנ״ל. We said before, where do we find the גדר of קרבנות being טהורים before מתן תורה? And we're connecting the קרבנות of learning that the יידן the children will learn of פרשת ויקרא, we connect it to the קרבנות of נח. Why? The ענין of תוכו ופנימיו פון קרבנות איז כנ״ל. The whole תוך ופנימיות, one is to מגלה זיין די אהבה עצמית של הקדוש ברוך הוא, to reveal the עצמיותדיקע אהבה, וואס איז העכער פון דער אהבה של די תורה, which is higher than the love of Torah. דריקט דאס זיך אויס מער אין די קרבנות של נח פון לפני מתן תורה. Where do you see this even more? Before מתן תורה. Because they have no חיוב. נאך איידער עס איז געווען א ציווי אויף קרבנות. The moment you have a ציווי already it it it loses already. No, not באמת it loses, we don't say קרבנות מתן תורה loses. Hashem said He He didn't tell him, never told him to bring. Didn't tell him to bring, we need קרבנות, never told him to bring קרבנות. Told him, \"Take it as a favor. He understood it's good, he brought it without a ציווי.\" מה שאין כן נאך מתן תורה זיינען די קרבנות אן ענין פון מצוה. After מתן תורה it's a מצוה. איז אין זיי דערפאר ניט ניכר בגלוי ווי זיי זענען העכער ווי די פעולה פון תורה. When it becomes a חלק of Torah, you cannot see how this is something that's higher than Torah. But when do you see it's higher than Torah? Before מתן תורה. Okay. So, now we understand why the korbanot of before of Noah, before מתן תורה, have a geder of after מתן תורה and they even have a maalah. Because the inyan of מתן תורה would בגלוי block out and show as if it's connected to the fact that you're doing the mitzvah. But the question's still, why is that connected to children? And we say children are tahor. So obviously we have to say children have the same concept as what we're saying by korbanot, which is before מתן תורה, the etzem, something like this. Oh, forgot, oh, oh that? ניט ניט פארגעסן. על פי כל הנ״ל, but wait, פארשטיין וואס דער מדרש זאגט, that's what we want to explain why the Midrash says, like we finish this sichah, later, להבדיל בין תינוקות תורת כהנים יבואו טהורים ויתעסקו בטהורים. We start with children Vayikra because they're tahor and they should learn tahor. So, explain like this, די דריי זמנים, די תקופות הנ״ל בנוגע צו יידן בכללות. We

said before there are three periods by Yidden. 1. מתן תורה. First, after מתן תורה ווען מ׳איז מקבל ווען מ׳איז מקיים די תורה ומצות אויף ציווי השם. After מתן תורה is one level when you do the mitzvot. There's a one the one level before, אנהייבנדיק פון די אבות, וואס קיימו כל התורה כולה, when they kept the Torah but wasn't given. Then you have noch פריער פון נח, פון נח'ס time already, the Rebbetzin is noch געווען א שייכות צו תורה, על כל פנים, a גדר פון תורה ומצות, it wasn't really Torah, but shayachut. The same three, יש לומר, as the דוגמא פון די דריי תקופות איז דא ביי יעדן ייד. Every Yid has these three periods in his life. 1. ווען ער ווערט בר מצוה ובת מצוה ומחויב במצות. Similar to after מתן תורה is when you become bar mitzvah, you're mechuyav. Then you have וואס אינטערעסירט דיר חינוך, וואס איז וואס איז קיום התורה ומצות איז אזא הכנה צום זמן החיוב. Then you have a time they start chinuch, that's like the level of the Avos, which they kept the Torah like a child before Bar Mitzvah keeps the Torah, but it's only a הכנה. Same thing by the Avos. And then you have noch קודם שיגיע לחינוך, before, ווען עס איז נאך ניט שייך די הנהגה פון תורה ומצות, before you could even do anything. אבער אפילו פונדעסטוועגן, באלד ער איז א יידיש קינד, האט ער אויך דעמאלט א שייכות צו תורה, he's connected to Torah. יתירה מזו, אים איז געגעבן געווארן די תורה בתורת ירושה, the Torah was given as an inheritance, \"מורשה קהלת יעקב\", וואס אפילו א תינוק בן יומו איז יורש, that a child, no matter how small you are, יארש'ט. און ער האט א שייכות, it could be that he has a שייכות with the Torah, but only a שייכות, not really because he's not even שייך to chinuch, he can't even do the mitzvot of chinuch. So it's like from age age 3 to 5, or what what's this? No, this from the moment you're born. From the moment you're born till 3, and then after that. אבער באלד אז ביי א קטן

קודם שיגיע לחינוך איז נאך ניט דא דער ענין העבודה בתורה ומצות, the child, before he even has chinuch, can't do any תורה ומצות. איז ביי אים דערפאר ניכר בגלוי זיין מעלה העצמית אלס א יידיש קינד. By him, you can see the מעלה that he's a ייד. The אהבה פנימיות עצמית פון אייבערשטן צו יידן is more בגלוי ביי א יידיש קינד קודם שיגיע לחינוך. The connection of the אייבערשטער is more בגלוי by a baby, just like I gave before by a father, the baby that doesn't do anything yet is more בגלוי his love. דאס איז וואס דער מדרש זאגט, \"יבואו טהורים ויתעסקו בטהורים\". That's what the Midrash, let the children who are tahor, what does it mean they're tahor? They By them shines the עצם connection to the אייבערשטער more than an adult. And what's קרבנות? Also the עצם connection. עכ״פ, דער ענין קרבנות איז ארויסצו, מגלה זיין די אהבה עצמית צו דעם אויבערשטן, וועלכע ס'העכער פון דער אהבה שעל ידי לימוד התורה, since קרבנות is to bring out the אהבה עצמית that they have, which is higher than תורה, וואס מיט דער אהבה ווערט דורכגעטאן די כפרה. That's why they're able to forgive on all the aveirot. זיי זענען tahor be'etzem. They are טהור בעצם, ווייל זייער געלעגענהייט אין אן ארט וואו זייער רוח, וואו דער ענין פון טומאה קומט נישט צו. They're in the level where there is no such thing as tumah, that means they're be'etzem connected to this, you can't stop that. רירט נישט אן, it doesn't touch it. דערפאר איז יבואו טהורים ויתעסקו בטהורים, therefore the tahorim, the children should learn די עסק אין טהורים זאל זיין דורך יידישע קינדער וואס זענען טהור. That korbanot, which is tahor, which is the עצם connection should be through children. דא טייטשט דאס אפ אין Tanchuma, Tanchuma says, אינם יודעים מה טעם חטא ועוון, תנחומא says they don't know the taste of an aveirah. Now the peshat is, normally we learn what does it mean they don't know? Because they don't, they're not chayav yet. And the רבי טייטשט here, בזה איז נישט שייך דער גאנצער ענין פון חטא ועוון. Since by them shines the עצם connection, we said it, in the level of the עצם connection there is no such thing as a chet. So it's with a much deeper peshat. דערפאר וואס בזה איז מאיר בגילוי די אהבה עצמית פון דעם אויבערשטן, by them בגילוי the אהבה פון דעם אויבערשטן. What kind they get to learn Vayikra... the second stage? Yeah, yeah, so they're not as... okay, but still, and we'll see weiter, we'll see. על פי כל הנ\"ל איז איצט מובן... חרוב... בוודאי... because by them shines the עצם connection. על פי כל הנ\"ל איז איצט מובן פארוואס דאווקע דער ענין פון יבואו טהורים ויתעסקו בטהורים, די קריאה אין תורת כהנים נקרא בשם 'עבודת העולם עומדת'. Now it answers the other kashya. Every Yid that learns korbanot

the world stands, why דאווקע by children? דאס איז די דעה פון די עוסקים אין פרשת הקרבנות, which when adults learn פרשת קרבנות, איז דאך נישט א מעשה. איז דאך נישט א מעשה, נאר בלויז אן עסק במחשבה ודיבור. It's not it's not a ma'aseh. When you learn korbanot, what's the main thing? It's not that you say the words, it's the understanding. So it's machshavah, dibbur, the Alter Rebbe איז מסביר מחשבה is תפילה, עבודה שבלב, דיבור is תלמוד תורה די קרבנות, it's all your thought, your speech. But these two לבושים, מחשבה... but these two, it's about snatching it, it says it, but these two לבושים פון מחשבה און דיבור איז עיקר ענינם צו מגלה זיין דעם שכל האדם אדער זיינע רגשי המדות. When a person speaks or think or thinks, that reveals what he feels, and reveals what he understands. איז דאס דער עיקר, ניט די אותיות, וועלכע זענען מלביש דעם שכל אדער די מדות. It's not the words that you say, it's what's in the words. So what's in the words? My feeling. So when an adult learns korbanot, what's expressed there? My connection, that I express my feeling, I express my understanding. נאר דער שכל און מדות וואס זענען אנגעטאן אין די אותיות. You have the שכל and מדות which are in the words. וויבאלד דאס בגילוי איז דא דער שכל און רגש האדם, sind לפועל, when you learn korbanot, what's there? The שכל and the feeling of the person. דערפאר דער העתק וואס מען נישט פילט די מעלה עצמית פון יידן, you don't feel the מעלה עצמית, וואס איז בבחירת הקדוש ברוך הוא צו יידן. The מעלה of יידן is that the אויבערשטער chose us no matter what we do. Yet, when you learn korbanot... The ישות gets... Yeah, yeah, definitely, it's it's the גילוי, even though that ישות is a good ישות, yes, but it's גילוי, it covers up, because this you're involved and you're doing good things and you're understanding. דאווקע די קריאה פון לימוד של תינוקות, דאווקע by big children, און אין דעם גופא מתחילין תינוקות, because you start with them in Torat Kohanim, in Vayikra. So what kind of children, how old are they? דארף זיך וועגן די התחלה פון לימוד של תינוקות, the beginning when they are קודם שהגיע לחינוך, in the first day and before. בזה איז נאך ניטא דער ענין של הבנה, when they still don't understand, when they start reading, they don't understand yet, you read אלף-בית and you teach them the pesukim. אויב מען זעט די מנהג ישראל, אז בלויז די התחלה פון לימוד תינוקות איז בספר ויקרא. The minhag is we only start the beginning, אבער דערנאך לערנט מען מיט זיי בסדר אחר, and thereafter they learn different, like every place. און ס'איז בזה בלויז אן ענין של קריאה לחוד, by them there is nothing in it. It's reading words. דער עיקר דערביי איז ניט דער תוכן הדבור, נאר די עקימת שפתיו של הקטנים. It's the fact that they're doing something. That's the מעשה, it's like we said by korbanot. By korbanot, it's it's not the feeling that you have, which is something that you have to have anyway, but it's just a מעשה. דאווקע דאס רופט ארויס און מגלה די אהבה עצמית פון דעם אויבערשטן, this brings, על דרך הנ\"ל, די בחירת הקדוש ברוך הוא אין גוף דאווקע, it's in the גוף, in the גשמיות, ממילא איז דערווייטער דורך דעם בתכלית השלמות, דאס 'עבודת העולם עומדת'. So ממילא here, the שלמות of korbanot is here, העולם עומד. If they're reading without understanding, they could be reading Bereshit... Right, al kol panim they're reading korbanot. Exactly! That's what it is.

There's no difference between... No, it does. We're saying that the korbanot, inyan of korbanot, which is the עצם, דריקט זיך אויס בזה when they read korbanot. If they're reading something else, something else. Since the inyan of korbanot is this, and they're reading korbanot, so their reading the inyan of korbanot is them which is the etzem connection, and the korbanot is the etzem connection, and there is nothing blocking it, there's no feeling there, nothing there, it's just connected, that's all. ...Kavanot... I just said, the last second I just said, there is kavanot that you have to have, and you have to, if not, it says you're not yotzei the korban, but that's not the etzem inyan of the korban. You have to have the korban, just like you have to do the... the other mitzvot. And if not, you're an apikores, and if not, you're a rasha, all right. But that's not the etzem. So the בינוני by the Baal HaTanya, is that meant for everybody like, or just somebody? No, it's a matter of... So, they don't do that? I don't know. I have no reservations. Oh yeah, go ahead. I can't see it either. Huh? I don't think they do the landing gear, no. Any connection between the yahrzeit of your father and this sicha today? There is a connection always. Ah, good. Ah, good. Yishar koach.