Then later that שיחה, Rebbe was מגיה and as the Rebbe was מגיה all the שיחות, he was מגיה twice. After they gave in the שיחה, Rebbe was מגיה it. Then it was set up, Yiddish we'd call oyfgezetzt, and the Rebbe was מגיה the שיחה on the second time. Means after it was set up in print already and it was put onto big galleys, that's what we call the big galleys, and it was given into the Rebbe again to be מגיה, Rebbe would מגיה it a second time and after the second time, then it was printed. The first time the שיחה was printed was in the a הוספה to the Sefer Erchim חלק א׳, the Encyclopedia of Chassidus Sefer Erchim חלק א׳. At the end of the first volume you have the קונטרס ענינה של תורת החסידות, the קונטרס of the Rebbe which explains what Chassidus is. And in addition to that, they also printed this שיחה בנוגע לס״ו. Now, the דרך כלל I don't think I don't think, unless I'm mistaking, I don't think anybody ever saw the כתב יד of the Rebbe the way he was מגיה this שיחה. The second הגהה actually we printed once here in the yeshiva in the back of one of our ספרים, Shaarei Yeshiva Gedolah. But the first הגהה was never ever printed and I don't think was ever seen by anybody, only by the few people who were involved. Actually, I have to tell you the truth, this שיחה I wrote down the שיחה, gave it into the Rebbe to be מגיה, and then the Rebbe was מגיה it, sent it out, and we gave it in a second time. So what I we did was this time in Lubavitch lately there is an expression which is now became פרסום ראשון is the first פרסום. So in this little booklet, we have a פרסום ראשון, something that was never ever printed, and that is a copy of the הגהה of the Rebbe on the the first הגהה and then a little bit of the second הגהה. By some technical mistake, there are two pages missing here. So, I just want to show you I have here this is a copy of the Rebbe's הגהה with all the pages. And then I just want to show you what I meant when I said there's a galley that's given out. Here is This is the galley that was given into the Rebbe, actually this copy was given into the Rebbe, that's how he would print it. And the Rebbe was מגיה it again, and here you see on the side, okay, this happens to be my כתב, but this was given into the Rebbe, but here you see on the second page of the galley, on the second galley, you can't see it from far, whatever you see here in the back of this kuntres, the last page of this kuntres, this is this copy. So it came from this. This is the original copy that the Rebbe's, so after the Rebbe was מגיה, I took it. For some odd reason I didn't get the original of the first הגהה. Okay, I don't know right or wrong, but so what we're going to do now is learn the sicha the way the Rebbe was מגיה it. And if you want to later on on your own, take the מוגה'דיקע and compare, and I have to tell you, bichlal when you look at what the Rebbe was מגיה and you see which words the Rebbe crossed out and what the Rebbe wrote, that itself is a limud, that itself you could learn pshatim and learn things. L'mashal, in one place he wrote, first he wrote the word tefisah and then he wrote changed it to the word hasagah. So you can learn all the what's the chiluk between tefisah and hasagah, why did, and other things which if you pay attention, there are interesting things here in the Rebbe's הגהה in this sicha.

Okay, now we're going to learn the sicha inside, which the sicha, the beginning talks about the whole inyan of חסידות בכלל, and then brings up and develops into what the inyan of ס״ו is. So you could follow along the sicha, the printed sicha is also printed in this kuntres. And we're going to learn it inside. איתא בזהר, רבי quotes the Zohar where it says בשית מאה שנין לשתא, and it'll be the year 600 to the 6,000th years, which means the year 5,600, יפתחון תרעי דחכמתא לעילא, the gates of the above chochmah will open up, ומבועי דחכמתא לתתא, and the doors to the chochmah the lower חכמה will be opened. וסימנך, the סימן is, בשנת שש מאות שנה לחיי נח, when נח was 600 years old, the פסוק says נבקעו כל מעינות תהום רבה. It says the wells from underground opened up, וארובות השמים נפתחו, the windows from the heaven opened up. And what does that mean? That's a remez that the chochmah from the bottom, which is the חכמת העולם, and the chochmah from the top, which is חכמת התורה, are going to open up. The Rebbe explains that the כוונת הזהר הקדוש בפשטות, see, the simple pshat in the Zohar is, כי בזמנא ההוא, at that time, יפתחו שערי החכמות בכלל, the time means from the year around the year 5,600, the gates of the חכמות בכלל will open up, ושערי החכמה, חכמת התורה בעיקר ובפרט, and mainly the gates of the Torah and חכמת התורה. וכן ראינו, the fact happened. The Zohar wrote this thousands of years before, and we takeh see that בעת ההוא הזמן, at that time, that the giluy of חכמות בכלל, of chochmah of בכלל חכמה, when was the development of all the different inventions that people made, were around the time of the year 5,600, which equivalent to which English date? 1840. ובחכמת התורה, זכינו בעת הימים לגלויים של פנימיות התורה. And around, it doesn't mean around exactly years, but in that area, we were zocheh to a special giluy in Torah which was giluy of פנימיות התורה, חלק התורה שהיה כמוס וסתום עד אז, a certain a part of Torah that till then was hidden. And the Rebbe explains what's the pshat that was hidden, שהרי בתחלה, first, היתה חכמה זו גלויה וידועה רק ליחידי סגולה. In the beginning, this chochmah, the chochmah of פנימיות התורה was hidden, was only known to select individuals. ואף גם זאת בהצנע לכת ולא ברבים, and even this, it was only known quietly and not in public, כי המה נעלו, העלימו מעינם ועיונם של רוב עם ישראל, because the people who studied Kabbalah, who studied פנימיות התורה, actually hid it from most people. ורק משכיל מהאריז״ל, starting only from the Arizal, הרי אומר, he said that דוקא בדורות אלו האחרונים, דוקא in these later generations, מותר ומצוה לגלות זאת החכמה. You're allowed and it's a mitzvah to reveal this chochmah. אמנם גם אז, but even then, from the time of the Arizal, טרם בא לכלל גילוי והתפשטות בהרחבה. Still didn't go become so big giluy and so spread out באופן דיתפרנסון, in a way that we could feed on it. Feed on it means we internalize it. It wasn't so spread out in such a way that people would internalize it, עד שהופיע כבוד קדושת הבעל שם טוב. As we'll see in the hagahot, the Rebbe added the word Kvod Kedushat. When we wrote the sichah, we just showed עד שהופיע הבעל שם טוב, and the Rebbe added the words Kvod Kedushat, and you'll see he also crossed out another word. ובאמצעותו ועל ידו, and through the בעל שם טוב, התחילה חכמה זו להתגלות, and from through the Baal Shem Tov, this chochmah started being revealed, ולהתפשט בהרחבה בכל עם ישראל, and to spread out broadly amongst all the יידן, בהתאם לתשובתו של מלך המשיח, which fits to the answer that Mashiach gave על שאלת הבעל שם טוב אימתי קאתי מר. When the Baal Shem Tov asked when are you coming, he answered לכשיפוצו מעינותיך חוצה, when your maayanot, your wellsprings will spread, which means the wellsprings of פנימיות התורה will spread. ובפרט לאחר התגלותה של חסידות חב״ד. The Arizal's time, it was not that much yet, even though it started. The Baal Shem Tov made it in much more. When did it really become beharachavah and spread out, from the Alter Rebbe, al yedei Kvod Kedushat Admor Hazaken, Chassidut Chabad through the Alter Rebbe, and in the he'arah he says uvifrat after he was released from jail, עד דהויא בבחינת יתפרנסון, until it became in a way that we could internalize Chassidut Chabad. היינו שתורת החסידות, and till תורת החסידות נתלבשה בלבושי הבנה והשגה, that תורת החסידות was put into understanding. And understanding is like mazon, like food, because understanding is in your mind goes in internally, like food goes in. And that's the lashon of the Zohar. The Zohar said that the chasid that פנימיות התורה has to become יתפרנסון, you should feed on it, you should eat it, you should internalize it. And this was the came into levushim of sechel of the שכל אנושי, of the natural human brain. ומני אז, and from then, היא מתפשטת באופן דהוסיף והולך ומוסיף ואור. And from then on, from the Alter Rebbe and then on, it's going on, more and more. For those who just came in, I want to show again the the galleys. This is the original galleys, how all the sichos, the booklet sichos, was like that till later years when it changed, because when they start getting the computers, and it became different a little bit. But this is when there was still the regular print. This is how it was: they gave in to the Rebbe the sichah to make מוגה, on paper, like papers we have here, papers like this, regular papers that was typed, and the Rebbe was מגיה, and after the Rebbe was מגיה, this was set up on this, and then the galleys were given into the Rebbe, and the Rebbe fixed. And sometimes he would even add more הגהות the second time than he did the first time. And here you see a whole הערה, this הערה, and changed different things the second time more than even this time, it's not more than the first because the first has a lot of הגהות also. But this is just for the benefit of those that just came in. Okay.

לכאורה תמוה הדבר, the Rebbe asks a she'eilah: הרי הדורות האחרונים ובפרט בעקבתא דמשיחא שנפלה סוכת דוד עד לבחינת רגלים ועקביים. He quotes from Tanya that our generations, even the time of the Alter Rebbe, was called עקבתא דמשיחא, the heels of Mashiach, that means that everything fell very low. והרי דרא יתמא, in Tanya the Alter Rebbe refers to his generation as a דרא, a gener- an orphan generation. כי החושך הוא כפול ומכופל, because the darkness is so strong. והאיך יתכן, and how is it possible, שדווקא דורות הללו, דווקא these generations, יזכו לגילויים נעלים כאלו, should be zoche to such great גילויים, שלא זכו להם הדורות הקודמים, that the previous generation weren't zoche. אף לא דורות התנאים והאמוראים, הגאונים והראשונים. The Tannaim, Amoraim, the Geonim and Rishonim were not zoche to such a thing and we're zoche, how is it possible? אמנם, the Rabbi answers, כגון דא אנו מוצאים גם בכללות התורה. Something similar we find בכלל בנוגע לתורה, not דווקא בנוגע לפנימיות התורה. אמרו חז\"ל, the Chazal say, כל מה שתלמיד ותיק עתיד לחדש בתורה, הכל ניתן למשה מסיני. Whatever a chacham, a proper chacham, a proper talmid is going to be mechadesh, come up with a new a new thought in Torah, was already given to Moshe Rabbeinu. ולכאורה גם בזה יש לתמוה, so we could ask the same question here, דכיוון שחידושו של התלמיד כבר ניתן למשה מסיני, since be'emet this chiddush was already given by Moshe Rabbeinu to משה רבינו, למה לא נתגלו כל אותם הדורות? Why wasn't it revealed all the generations? You can have a person come in this generation, the year of 5 תשי\"ג, be mechadesh a chiddush, and if it's a real chiddush, it was already given 3,500 years ago. So why didn't it reveal itself till now? עד שיבוא תלמיד ותיק זה ויחדש עניין זה, till this talmid will come and mechadesh.

הביאור הוא, the answer is like this. כתוב בתורה, it says in a pasuk, את הכל עשה יפה בעיתו. It's a pasuk in Kohelet, the Aibershter made everything in its proper time. ואמרו חז\"ל, and the Chazal say, ראוי היה אדם הראשון שתינתן התורה על ידו. Be'emet Adam HaRishon deserved, it was fit that the Torah should give be given to him, through him. And it makes a lot of sense, why? If the whole purpose of the creation was for the Torah, so as soon as the world was created the Aibershter should have given the Torah, makes sense. But nevertheless, חזר ואמר הקדוש ברוך הוא, השם said, כו' אני נותנה לבניו, I'm going to give it to his descendants. מפני שכל דבר שהקדוש ברוך הוא עושה בזמן מסוים, because everything Hashem does in a specific time, הרי זו היא העת היפה והמתאימה ביותר לדבר זה. This is the proper time. So the proper time for Torah, even though it could have been given in the beginning, was when the אייבערשטער gave the Torah in the year 2,448, close to four 2,500 years after the creation. That was the proper time. That's when the world needed it. הרי מזה מובן, from that we understand that אשר אשר יגיע הזמן שיתחדש עניין זה בתורה על ידי התלמיד ותיק, the same thing here, when a certain תלמיד, a חכם comes up with a new thought, till the time he came up with it, עדיין לא היה צורך בעניין הזה, it wasn't needed. ולכן לא נתגלה. The world didn't need it. The אייבערשטער knows when the world needs it. כי הרי תורה הוא מלשון הוראה, because Torah is a lesson, שתכליתה להורות לבני ישראל את הדרך ילכו בה. The תכלית of Torah is to show the יידן the דרך they should go. And if you look at the way the Rebbe was מגיה, he added these words, ואת העבודה אשר יעבדו. It's the Rebbe's כתב. If you look up in your in in the original one, it's the that the the Torah is so we should do the עבודה, the proper עבודה at the time when it was when the Torah is pointing. You see here, you put your דרך ילכו בה ואת העבודה אשר, on the second page, יעבדו. So till לברר ולזכך את העולם, to purify the world, תכלית הירידה לעולם הזה, going into world, so the Torah was given to be מברר the world, ומכיוון שהעולם לא היה זקוק עדיין לבירור של ההוראה הזו הבאה בעניין שמתחדש על ידי התלמיד, and obviously till that תלמיד came up with the chiddush, the world did not need this הוראה at that time. So therefore, לא נתגלה החידוש, it wasn't revealed. And you see the Rebbe stresses the word נתגלה, it was it was there, but it wasn't revealed. It was there, but not revealed. ובבוא הזמן שבו התלמיד ותיק מחדש את העניין בתורה, when the time comes when this תלמיד is מחדש this עניין in תורה, הרי זה גופא ההוכחה, that's the best proof, שהוא הוא העת היפה לזה, that's the best time for it. And if you see the Rebbe puts the word יפה in quotations, because it's all based on the pasuk as את הכל עשה יפה בעיתו. So this is the יפה. והיינו לפי שמצב העולם, because at that time the world in such a situation, שנחוצה ומוכרחת ההוראה הנובעת מהחידוש של התלמיד ותיק. The world at that time is at a point where it needs this chiddush for the birur of the world. על דרך זה הוא בעניין הנדון. The same thing, the Rebbe is going to explain why Chassidus was not נתגלה earlier, but whenever it was נתגלה, which as the Zohar says around that year of ת\"ר or a little bit before, but around that time. Why? כל הגילויים דלעתיד בביאת המשיח הרי דבר התלוי במעשינו ועבודתנו כל משך זמן הגלות. When Mashiach will come, it all what will happen when Mashiach will come depends on what we do in time of galut. ואין הכוונה רק לעבודה של גלות זו האחרונה, it's not only that what we do at the end, this last galut galut, that's what counts, אלא מאחר שאמרו רז״ל אין המצוה נקראת אלא על שם גומרה, since the Chazal say that every mitzvah is called upon the name of the one that finished it, if someone starts a mitzvah and someone else finishes, who gets the credit? The one that finishes it. Because that's the main thing. That includes everything. הרי מובן, from that we understand, שבגמר עבודה ובירורים של גלות אבל זו, that when we finish the birurim of this גלות, יוגמר ויסתיים גם ענין ותכלית כל הגליות. So, all the galut before will come to its completion because this is the end. שהרי הגאולה מגלות זו היא גאולה שאין אחריה גלות. Because this geulah is going to be a geulah that has no galut. So, this is the end. מובן עפ״י זה, from that we understand, that since what we do now is going to bring the whole purpose of creation to the תכלית, אשר עבודתינו עבודתינו זו המביאה לגמר הגלות הרביעי והגאולה שלאחריו, what we do now will bring to the end of this last galut and to the גאולה, פועלת עילוי גם בשלוש הגליות הקודמות. This is going to have an effect that the previous galut were going to come to their תכלית. היוצא מזה, what comes out from here, אשר דוקא ומכיון שדורות אלו האחרונים הם עקבתא דמשיחא The kushya the Rebbe asked was, how is it that in our generation which in the late the last 200 years, which is called ikveta d'meshicha, the lowest, davka now we got the greatest giluy? So, he says, \"Yes, adraba! Because this is עקבתא דמשיחא, שבהם הוא בירור וגמר גלות רביעי ואחרון.\" This is the heels. The heels is the bottom, the heels is the end, so this is going to be finish everything off, מוטלת עליהם אחריות יתירה גדולה זו. We have the greatest achrayut. So, the last years before Mashiach, the Yidden have the biggest achrayut because we're going to accomplish more than anything that was accomplished throughout all the generations. Why? Because we're going to bring it. The last 200 years that's the gmar, and the gmar means that it affects everything including from the beginning on. ועבודתם צריכה להיות ביתר שאת וביתר עז. So, therefore, the avodah in the last 200 years has to be much greater, ובהתחזקות והתגברות יתירה. It has to be with a greater strength מזו אשר בדורות ובגליות הקודמים, as the people did in the previous galuyot. כי הרי עבודתינו זו היא ההכנה האחרונה לגאולה השלימה. Because what we're doing is the greatest the closest and most important preparation to the geulah. To accomplish להפך את החושך כפול ומכופל לאור כפול ומכופל, to change over the darkness, the double double double darkness, into double double light. ומכיון שאין הקב״ה בא בטרוניא עם בריותיו, and since Hashem doesn't make it hard on people, ואינו מבקש אלא לפי כוחם שניתן להם, He only asks people to do, Yidden to do, according to the koach He gave them, לכן בדורות אלו, therefore davka in these generations, נתגלו חלקי התורה הנעלמים עד עתה והפנימיים. That's why now, since we need such special koach, because we have to accomplish something that nobody else was accomplishing, so we have to have special koach. So, the Eibershter gave us special koach. What are the special koach He gave us? The פנימיות התורה. מה שלא זכו להם בדורות הראשונים, the previous generations did not have it. ובהם ועל ידם נשפעים להם ענינים וכוחות מיוחדים בעבודה נעלית זו. And through the פנימיות התורה, we get the greatest koach. Because Torah gives כח, שהרי התורה היא עוז, as it's said. Torah is strength. היא הנותנת כח לעשות חיל בעבודה. That the Torah that we got, the special פנימיות התורה, gives us koach.

יתר על כן, the Rebbe goes on further. נוסף על זה שעבודה גדולה זו מצד עצמה דורשת כוחות מיוחדים, besides what we said till now, because we have such a great job, we need special koach, because what we're going to accomplish is going to be more than what was accomplished all the generations. But besides that, which till now this was the reason why we need פנימיות התורה to give us extra koach, besides that, הרי ידוע, it's known, שכל שעבודה מוכרחת יותר, the more a certain avodah is muchrach, must be, is important, וקרובה יותר אל התכלית הנרצה שבאה על ידה, and is closer to the goal, so anything that's more important, מתגברת יותר הקליפה והיצר הרע לנגד ולמנוע וכולי. So, whatever is more important, the yetzer hara tries to fight that more. So therefore, ויש עבודת דורות האחרונים, and since the generation the avodah of the later generation the last generations, נוגעת ממש לגמר והשלמת כל הבירורים, is important to finish off the birur, the purification, the elevation of the world, הרי התנגדות היצר הרע נגדה היא בתוקף ועוז, so the yetzer hara is stronger למנוע העובד מלעשות עבודתו, to stop the person, the Yid, from doing what he's supposed to, because it's more important. אם כן, גם בגלל זה מוכרחים בדורות אלו כוחות מיוחדים. So, because of that, we also need special kochos. So, two things the Rebbe said. One thing, we need special kochos because we have a a more important avodah. And besides that, because we have a more important avodah, it becomes even harder, because what's more important the yetzer hara tries to stop. Kedei she'al yedei, so we need more kochos, כדי שעל ידי עבודתינו through so through our עבודה, נוכל לקיים ולהשלים רצונו של הקב״ה, we should be able to mekayem and fulfill the Eibershter's will, שנתאווה הקדוש ברוך הוא להיות לו יתברך דירה בתחתונים. The Eibershter wants a דירה בתחתונים, which we are going to accomplish more than before, so now we need stronger kochos, and we need special stronger kochos to fight the yetzer hara. Because the yetzer hara fights anything that's important. And besides, the Rebbe doesn't say the vort here, but besides anytime something is more important, the yetzer hara fights. But in this case, I'm just adding it, the Rebbe didn't say it, the yetzer hara is fighting for life, for his life. Because he knows other times you do an avodah, he wants to stop you, so he's fighting strong. Here he knows what we're doing is going to get rid of him. He's pashut fighting for his life. You know what happens when someone is his life is in danger, you fight with the strongest kochos. So the yetzer hara, it says Mashiach will come the yetzer hara will get killed, it'll be אויס, רוח הטומאה אעביר מן הארץ. So the yetzer hara is not he's going to fight till the last drop of blood he has, to fight us not doing it. So therefore we need extra kochos to fight him. So this is bichlal the bi'ur why in the last generations we have the giluy of פנימיות התורה. Then the Rebbe continues, על פי הנ״ל, based on this, יש לומר, we could say, שכשם שהוא בכללות, just like generally, as we said, בהפרש שבין דורות האחרונים והדורות שלפניהם, the difference between the earlier generations and the later generations, that the later generations have a more important avodah and need extra כחות, כן הוא הענין גם בדורות האחרונים עצמם. So within the later generations, within that itself is the same idea. שבכל דור ודור המתקרב יותר לביאת המשיח, as the generation gets closer to משיח, כשם שהאחריות הולכת וגדלה, just like the responsibility goes greater, like we said before, the later you are, the more responsibility you have, כן הולכת ורבה התגלות הענינים הנעלים דתורה. So in Torah itself you get greater ענינים לגבי הדורות שקדמו and the דורות לגבי the דורות before.

וכמו שנראה, as we see, שכן הוא הדבר בענין גילוי פנימיות התורה. That applies also, as we see, in the the way פנימיות התורה was revealed. שמדור לדור היא נתגלית יותר. From generation to generation, meaning through the Rebbeim, every generation, every Rebbe brings down more גילוי of פנימיות התורה, ויורדת ומתלבשת יותר בלבושי הבנה והשגה ותפיסה. It comes down, the Rebbeim in every generation bring it down more into the seichel that we should be able to understand it. גילוי בתוספת רבה כזו, such a great revelation, as we said, and such great addition, ניכר ובולט במיוחד במאמרים של כ״ק אדמו״ר הרש״ב נשמתו עדן. This is more seen in the מאמרים of the רבי הרש״ב, אשר בהם באים עניני החסידות בביאור יותר רחב, in the Rebbe Rashab's מאמרים חסידות comes in the great, much broader explanations, ובהבנה והשגה שכלית יותר, and more understood in our שכל, ממה שהם בגילוי, גם אצל אנשים כערכנו, במאמרי רבותינו נשיאינו שקדמו, לגבי the way it was