L'chaim l'chaim. טאקע נמשך זיין אין אלע ענינים א גאנץ יאר, אין א גוטן אופן. Shabbos Bereishis is an המשכה פאר א גאנץ יאר, and since it's nogea to the גאנץ יאר is now is \"ויעקב הלך לדרכו,\" like the פריערדיקער רבי said the lashon that Tishrei we pack, we pack the luggage, we pack, and then a whole year we unpack. So we should unpack all the good things that were nimshach. The negative things that came, with all these שוועריקייטן, that should be forgotten. Good things are נצחי and these things are not נצחי. When it was, it was, and that's it. The good things will be nimshach for a whole year. L'chaim l'chaim. L'chaim, l'chaim. Just derech agav, it's not nogea to anything it is nogea למעשה, but that this whole ווארט אז ווי מ'שטעלט זיך אוועק שבת בראשית גייט עס אזוי א גאנץ יאר, it's be'etzem it was said by the Tzemach Tzedek בנוגע מעביר זיין די סדרה. You have to be מעביר די סדרה שנים מקרא ואחד תרגום every Friday or even if you do it on Shabbos, it's better if you do it on Friday. Some people have a hard time. For some reason, people have a hard time. A lot of people are not makpid. It's a halacha in Shulchan Aruch, halacha in Gemara. You have to be מעביר די סדרה שנים מקרא ואחד תרגום. And the people have a hard time. The וועלט even says עפעס a ווערטל to the siman in Shulchan Aruch of הלכות שנים מקרא ואחד תרגום is סימן רפ״ה, which is רפה. רפה בידים, ס'איז שוואך. So the Tzemach Tzedek said ווי מ'שטעלט זיך אוועק שבת בראשית, if you manage to do the מעביר די סדרה שנים מקרא ואחד תרגום שבת בראשית, this helps you that a whole year it should be easier to be מעביר די סדרה. So anybody who didn't do it yet still has a chance till Tuesday, still could do it, and it'll be nimshach for a whole year. Anyway this is just a דרך אגב'דיקע זאך. But I wanted to go a little bit into I mean, I always say this, I'll say this again, what can I say here that everyone doesn't know? Everyone knows all the different things and all, but it's all good always somebody to repeat it and mention it again, so it's talked about. And if it's talked about, it brings it back to the zikaron and it's meorer, so meorer myself and me'orer everybody else. We're saying here that ווי מ'שטעלט זיך אוועק שבת בראשית גייט עס א גאנץ יאר. What's the pshat, why? Because the beginning, when you set the tone, that's how it goes. So since the beginning of the year you set the tone in a certain good way, m'meila a whole year it'll go that way. The she'eilah is, if you're talking about setting the tone at the beginning of the year, why is it Shabbos Bereishis? It's Rosh Hashanah! Rosh Hashanah is the beginning of the year. It should have been a klal: ווי מ'שטעלט זיך אוועק ראש השנה אזוי גייט עס א גאנץ יאר, because Rosh Hashanah is the head, and the way things are in the head, that's how it's nimshach throughout the whole body, so it's nimshach throughout the whole year. Why do we say it נוגע שבת בראשית? And בפשטות the reason is, I think the Rebbe explained once, because everything starts with Torah. Everything depends on the Torah. The whole creation of the world came through תורה, אסתכל באורייתא וברא עלמא, so everything is on Torah. The beginning of the year means the beginning of the Torah. So therefore, when we talk about what's called the beginning of the year, it's when we start the Torah, when we start reading Parshas Bereishis. So that's why ווי מ'שטעלט זיך אוועק שבת בראשית, which is the beginning in the ענינים of Torah, that's how it's going to go for a whole year. And Shabbos Bereishis is connected to Simchas Torah. So it's the beginning of the year in learning of the Torah, בהמשך to Simchas Torah when we finished and we started learning the Torah again. And Shabbos Bereishis is connected to Simchas Torah not only because on Simchas Torah we started reading Bereishis so now we again read Bereishis, the whole parsha, it's also because it's in that week. We know the Rebbe would, I would say not every, but כמעט every farbrengen of a Shabbos after a יומא דפגרא, the first beginning would be this nekudah. The Rebbe would say it in different ways, in different forms, in different צורות, but the nekudah was always the same, that the Shabbos after a special day is the aliyah of all the ענינים of that day. If it's a Shabbos after י״ב תמוז, so שבת אחרי י״ב תמוז has the aliyah of י״ב תמוז, Shabbos after Shavuos, so Shabbos after Simchat Torah, based on the פסוק \"ויכלו השמים,\" \"ויכלו,\" based on the Abudarham that everything goes up למעלה, the aliyah of everything is of all the המשכות and ענינים is on the Shabbos after that day. So the Shabbos after Simchat Torah is the main thing. That's when there's an aliyah of Simchat Torah. So all the המשכות and all the ענינים of Simchat Torah are connected to the Shabbos. And like I said, the Rebbe would say this always. Now Shabbos has two ענינים. Shabbos, and the Rebbe would say that many times, I remember in the 70s, later also, the Rebbe would, every פארברענגען, the שיחה before or after, this was the ווארט. באמת, שבת is noge'a to the to the week that comes, so it's noge'a to the next week, שבת מיניה מתברכין כולהו יומין. But Shabbos is also noge'a to the week before, the ויכולו. So, אמאל even the Rebbe said that the Shabbos is noge'a to before and after. Both, not it's But לפועל, in the in the ענין that we're talking about, is that it's the Shabbos after Simchas Torah. So the the inyan of Simchas Torah is on Shabbos. Now, if Simchas Torah if Shabbos comes out right after Simchas Torah, אוודאי און אוודאי, that's when the Rebbe would mamash the whole farbrengen of Simchas Torah used to be Shabbos Bereishis. Because like this, there was farbrengen ליל שמחת תורה before hakafos, then Yom Simchas Torah was the big farbrengen. If Simchas Torah came out Thursday and Friday, Shemini Atzeres, Simchas Torah Thursday and Friday, so there was a farbrengen Thursday night for Simchas Torah, ליל Simchas Torah before hakafos. Then Friday פארנאכט was another farbrengen for ליל for Yom Simchas Torah. Shabbos Bereishis, which is the next day mamash, there was a farbrengen for שבת מברכים, שבת בראשית in the after Musaf. And then פארנאכט was the main farbrengen, the big, big farbrengen of Simchas Torah was right before the end, started right before the end of Shabbos Bereishis. So then אוודאי Shabbos Bereishis and Simchas Torah came one one hemshech. And the Rebbe would speak about it, and then for sure Shabbos Bereishis, Simchas Torah ממש have one kesher. But even if it wasn't that, even if it was further away, or like this year, this year is the furthest possible, that Shabbos is mamash a full week, Simchas Torah is is Sunday, and this is mamash the Shabbos, but still it has a shaychus to it. So memeila, the inyan of Shabbos Bereishis that we're talking about Shabbos Bereishis now, this is farbrengen Shabbos Bereishis, is really connected to Simchat Torah, so we have to take the inyanim of Simchat Torah and bring it further, and Shabbos Bereishis will be, as we say, ווי מ'שטעלט זיך אוועק שבת בראשית in the inyanim that have to do with Simchat Torah, because Shabbos Bereishis and Simchat Torah go together, is going to be for the whole year. So I want to go into one nekudah. Like I said, anything that I'm going to say from the Rebbe's farbrengens and sichos everyone knows, but s'kedai to repeat it again. One of the sichos the Rebbe asks brings a vort of the Frierdiker Rebbe. Frierdiker Rebbe said that Simchat Torah at night, it's kedai that everyone should make kiddush himself. Like this, you could make kiddush yourself, you could be yotzei from somebody else. But Simchat Torah at night, it's kedai to make kiddush yourself. And he said why? Because if you make kiddush yourself, you will make the Shehecheyanu yourself. And Simchat Torah it's kedai everyone should make the Shehecheyanu. And he said why? Because Shehecheyanu of Simchat Torah goes not only on the Yom Tov, it goes also on the Torah. And that's why it's kedai that everyone should make should make this kiddush himself, so he should be able to make Shehecheyanu himself on Torah. Nevertheless, even though the Frierdiker Rebbe said and the Rebbe chazert it over, the Rebbe would usually ask by this farbrengen somebody should make out loud kiddush to be motzi those that want to be yotzei. In other words, and the רבי ברבים, and even though the Frierdiker Rebbe said you should make yourself, but those that can't or whatever, to be yotzei. Which by the way shows the Rebbe's Ahavat Yisrael, that even though he felt the Rebbe said that you should make yourself, but he always gave a place for somebody else, for somebody who can't, a different way, always made it as easy as possible for a Yid to do the right thing. But anyway, that was the vort of the Frierdiker Rebbe. So the Rebbe, in one of the farbrengens, asked a she'elah. We make Shehecheyanu for something new. Why do we make Shehecheyanu for Torah? What's Simchat Torah? Simchat Torah is the siyum of Torah. We finished Torah, so it's not a beginning, it's not something new. Farkert, it's finishing something old. Why would we make Shehecheyanu for Torah? Ela mai, it must be that the Shehecheyanu is made for the fact that we're starting the Torah again. So it's not basically made for this end, but it's made for something new. Shehecheyanu is for דבר חדש. So it's something new that we're starting the Torah again. But the Rebbe asked, what's the pshat starting the Torah again? There's a חיוב תמידי. There's a chiyuv always to learn Torah. It's not like something new. We're continuing. There's a chiyuv, not a pshat that finished, chiyuv is over, now is a new chiyuv it starts to learn chiyuv to learn Torah. Then we'd understand you make Shehecheyanu. Something that's a new chiyuv that comes מזמן לזמן, just like for the Yom Tov itself. The Yom Tov is מזמן לזמן, you make shehecheyanu. So there's a new chiyuv now to learn Torah, you make There's no new chiyuv, the chiyuv is one chiyuv. It's always a chiyuv, a חיוב תמידי. So why would we say shehecheyanu? And so the Rebbe explained that the pshat is because we finished learning the whole Torah, the whole תורה שבכתב, and we're starting now the new thi- the new way to learn has to be b'ein erech to the way it was before. It's something new. He even used the example of Rav Zeira, when Rav Zeira went to learn Talmud Yerushalmi, went, so he fasted so he should forget Talmud Bavli כדי, Talmud Bavli so it shouldn't interfere with his understanding Talmud Yerushalmi. Why? Because ירושלמי לגבי בבלי is b'ein erech. It's b'ein erech, it's ממש למעלה from all the הגבלות, and it's a new thing. ממילא the whole thing is מבלבל. So the Rebbe said that the ענין of Torah that we make shehecheyanu for because on on Simchat Torah when we're starting the Torah again we have to start with a new חיות, with a באין ערוך לגבי the way we learned before. Now this נקודה that the Rebbe said that we have to start it and it should be b'ein erech the before, in a new גדר ממש לגבי before it's it's no not בגדר at all, like בלי גבול לגבי גבול or whatever the לשונות will use, is something that the Rebbe said many times לגבי all kinds of different things. למשל פסח time, the Rebbe always spoke many times, the inyan of Pesach means to jump, דרך דילוג. What's דילוג? You have to go to a מדרגה באין ערוך לגבי what it was before. Any מדרגה that you reach, you go, that is be'erech to the one before, it's not really going, because since it's be'erech you never really left the level of before. You just went a little bit better, higher. When we say you have to jump, jump means there's a gap in between, something b'ein erech. So the Rebbe spoke then in the letters of Pesach the Rebbe writes the inyan of going בדרך דילוג, jumping, going b'ein erech. And other times the Rebbe said you'd have to give hold chayut, everything b'ein erech. So, same thing here, the Rebbe said you have to start learning b'ein erech. The she'eilah is, I mean who are we talking? Talking to people like us, we're shayach to start b'ein erech, do things bli gvul, and jump, and go go think which are מדרגה צדיקים you could say big things, but when you talk to stam people and the רבי דעמאנט a lot of times, he said this inyan of b'ein erech and bli gvul and all these type of things. So the pshat is the Rebbe doesn't mean b'ein erech that mamash the real real b'ein erech. B'ein erech everyone לגבי his own מצב. Everyone לגבי his own מצב should be b'ein erech what he's doing now באין ערוך לגבי before, which in in simple words means b'ein erech means a little bit more than you think you're able to do. Come, the Rebbe didn't מאן ענינים של לא בשמים היא, a little bit more, that by us is b'ein erech. Al derech like it says in Chassidus that it says ואהבת את ה׳ אלקיך בכל לבבך ובכל נפשך ובכל מאדך. What's ובכל מאדך? מאדך means bli gvul. How does מאדך mean bli gvul? מאד is bli gvul. How is מאד בלי גבול? מאד means very. So the pshat is, let's say you say something is very good. Now, if it's a certain level of good, it's not very, because לגבי a madreigah higher, it's not so good. So when we say מאד, very, means higher than anything anything before. So it must be that it's a new, complete madreigah. But anyway, the word ובכל מאדך means that you have to do it bli gvul. But it says in Chassidus has to be מאדך. The Eibershter doesn't expect you to do bli gvul the highest madregot. מאדך means according to your madreigah, each person according to him. Like when it says בנוגע צדקה, you give a little bit more than you think you can. It's only a little bit, we're only asking go like Like in Tanya it says based on the גמרא, אינו דומה מאה פעמים למאה פעמים ואחד. ואחד is only one, but it's a little bit more than usual, than you're able to do. Now, so the Eibershter says, the Eibershter repays his bli gvul. There's a pasuk that says לך ה׳ החסד כי אתה תשלם לאיש כמעשהו. The Eibershter, you do chesed, and he pays everybody כמעשהו as like he does. And Chassidus has the kashya, what's the big chesed? If someone works for you, you got to pay him, you got to pay him according to his work, what's the big deal? Why make a big fuss of the Eibershter, \"Oh, the Eibershter pays you, תשלם לאיש כמעשהו.\" So Chassidus says the pshat is like this. The Eibershter wants you to go bli gvul, and you do bli gvul of yours, very little, but for you it's bli gvul, and the Eibershter pays you כמעשהו the same way you went bli gvul, he also pays you, but his bli gvul. But what he expects of us is only a little bit more than regular, which means a person has to go out, in this ענין we're talking about is in learning Torah, and the same thing is in mitzvot and everything, a little bit to go out of your comfort zone. little bit more. People, you know, are used to that they do as much as you feel comfortable with, be a little bit more than comfort. So when the Rebbe said this שיחה, and he said many times this ווארט בנוגע that you start learning, בלי גבול, באין ערוך לגבי before, he said it many years of Simchat Torah, and it sounds overwhelming. But really it's not. All he means is to do a little bit more than you feel comfortable. Go a little bit out of your comfort zone. Like it says בנוגע חסידות, in חסידות בנוגע מסירת נפש, מסירת הרצון, something that you don't really want to do, or it's not so comfortable to do, to do it. And this is what the Rebbe געמאנט. Anytime when the Rebbe spoke, I mean, some for other people this means טאקע כפשוטו. When the Rebbe spoke בדרך דילוג you have to do jump, meaning go באין ערוך לגבי before, could mean הויכע מדרגות. But to simple people like us, what it means is a little bit more than a person feels comfortable. And that's what we would call in the דאמאליקע שפראך, we would call itkafya. Itkafya would mean מיר ווילט זיך, not exactly. So in Lubavitch, the בחורים in Lubavitch, in Lubavitch, אבער Lubavitch, there itkafya was פשוט כפשוטו בגשמיות, the food that's good you didn't eat, and all kinds... That's not what's געמאנט of us now. Then it was like that. Just derech agav I want to mention, I once heard, I once was speaking to R'' Peretz Matschkin, so he told me that when he came to Lubavitch as a young kid, I think his house where he lived, his city wasn't that far, it was far, but not that far, I think it was three years that he didn't come home. Finally, finally he came home once to see his parents. Ooh, could imagine, his mother was so happy to see, see. And he was there, I don't know how long, a few days in the house. So one of the days he was there, she walks over to him, her son just came and she wants to give him... So she says, Peretzl, that's what he told me, I was speaking to him, my aunt was his daughter, so I used to come in a lot of times to the house there. So he says, his mother says to him, Peretzl, אפשר ווילסטו an apple? Maybe you want an apple, in middle stam a day, not a meal, stam middle of the day, you know? Like you would ask, offer now somebody a candy or this, a יינגל געקומען אהיים איבער יארן. So he says to me, I looked at my mother, to me, it was as if she offered me a piece of chazir. אין מיטן טאג סתם אזוי עסן an apple because an apple tastes good? It was, he says, with this לשון he says, mamash as if she'd offer me a shtikel chazir. So that was the itkafya of those days. Now is not what's געמאנט itkafya. But this type of itkafya, which basically means that what the Rebbe געמאנט is the same thing as the other Rebbeim געמאנט, ניתוסף of all the other things that the Rebbe צוגעלייגט with 770 with everything. This also, when he said מען דארף גיין באין ערוך and you have to לערנען באין ערוך, it means to go a little bit beyond. A little bit beyond could mean in different ענינים. Could be whether in כמות or in איכות, to add another two minutes to learning a day. And if a person doesn't have a shiur in learning, to start a shiur, start with a chavruta, or even if you learn, learn a little bit, not only בזמן more, to learn a little bit deeper. But to add something, and that's what the Rebbe געמאנט at Simchat Torah. And for that we go to Shehecheyanu. Shehecheyanu, which is something new, is the new meaning b'ein erech. If a person goes beyond what he thinks he's able to do, that's already called באין ערוך לגבי us, that's called מצידך, that's avodah. So when we're talking about Shabbat Bereshit, which is after Simchat Torah, and Simchat Torah we made Shehecheyanu for Torah, and this is Shabbat Bereshit which is an המשך to Simchat Torah, this is what we have to focus on. And especially it's connected to ויעקב הלך לדרכו, that whatever we had throughout the whole Tishrei we have to take along now on our way. So what we have to do is we have to bring it. So there's two things here: there's what we have to do לגבי others, now we go and everyone goes home to the shlichut and goes, starts his avodah. So whether as a shaliach in his shlichut, or even if you're not an official shaliach, you have things to do also לגבי others. But then you have to do לגבי yourself. The Rebbe said many times there are two things: there's עבודה עם עצמו and עבודה עם זולתו. When the Rebbe established Tzeirei Agudat Chabad, there's the letter that he, when he established Tzeirei Agudat Chabad in America, there's an official letter that Reb' Dovid Raskin alav hashalom would חזר that לשון always, by every, by all the Tzach conventions he would chazar the vort, that he said to do something עבודה עם עצמו ועבודה עם זולתו. The Rebbe did not forget about עבודה עם עצמו. עבודה עם זולתו and עבודה עם עצמו. So you have to take both. So the ויעקב הלך לדרכו, a lot of it is בנוגע to, now you're going will work much better if עבודה עם עצמו. So, one of the things in what we see from the רבי בנוגע שמחת תורה, בנוגע שבת בראשית, which is the המשך to שמחת תורה, is בנוגע the learning to add epes vos a little bit going out of our comfort zone. And that's what the Shehecheyanu of שמחת תורה is. And שבת בראשית, as I said, is the המשך to שמחת תורה, המשך to Shehecheyanu. And בכלל, I said before, by the רבי שבת בראשית was always like a a a part of שמחת תורה. We know that the Rebbe wanted that the chazan who daven't for the עמוד on שבת בראשית should daven on the tunes of Yom Tov. Remember quite a few times, can't say I remember from the last years, but I remember from the earlier years, that the chazan would daven, and it would be Moshe Telshevsky's daven't far'n amud, and davend, you know, with the with the tune of שמחת תורה. And I think, if I remember correctly, even if it was a קביעות like this year, that שמחת תורה was a full week ahead, but by the Rebbe, it was it was still שמחת תורה.

Similar to what the Rebbe told the story בנוגע the פריערדיקער רבי, that it was after Shavuot, and someone wrote a letter to the פריערדיקער רבי, and the פריערדיקער רבי didn't answer, so he asked Rebbe' Chatshe Feigin, and Rebbe' Chatshe Feigin asked the Frierdiker Rebbe. He says he didn't answer him. So he said, \"איך בין נאך אלץ נישט אראפגעגאנגען פון בארג.\" It was a few days, I don't know how many days after Shavuos. So the Frierdiker said, \"I still didn't come down the mountain, הר סיני, איך בין נאך נישט אראפ פון בארג.\" So, by the Rebbe Simchas Torah was, aye, Shabbos Bereishis was always a time where he's נאך נישט אראפ פון בארג. So, whatever we have Simchas Torah, we have in Shabbos Bereishis. And if it's a longer time, means that Simchas Torah is a longer Simchas Torah, long extension of Simchas Torah, and there's a lot more for the יעקב הלך לדרכו to take along. And what it is is the way the Rebbe would speak always about לימוד התורה. Simchas Torah was the time, he would speak other things also, Farshteyt zich, all kinds of things, but the nekudah of Simchas Torah was the ענין of doing mechazek learning Torah. Now, to us it's another nekudah, since we know that Simchas Torah is the Rebbe's Yom Tov. So, when we're talking about mechazek the learning Torah from Simchas Torah, there's another nekudah here: to be mechazek the learning of the Rebbe's Torah. To add to that. Baruch Hashem, the learning of Likkutei Sichos is going on now with gewaltik, it's gevaldig, but what the Rebbe wants is eppes those that could add a little more, even if you can't, to add a little bit more in the Rebbe's Torah. Because Simchas Torah, that's the Rebbe's Yom Tov. We know according to the cheshbon of the ushpizin, like I said, what I'm saying is elementary stuff, everyone knows, but good to repeat it, that according to the ushpizin, starting from the Baal Shem Tov, so it comes out that the Rebbe was מסביר that the Frierdiker Rebbe is Shemini Atzeret, and automatically the Rebbe Simchas Torah. It goes along also with the ספירות, that's already got to go a little bit more, that there we count the Rebbeim in a different cheshbon, it's a different way we count. Baal Shem Tov the Maggid is כתר, the Alter Rebbe is חכמה, the Mitteler Rebbe is בינה, the Tzemach Tzedek is דעת, and then it jumps, anyway the bottom line is that the Rebbe the the Rebbe Rashab is הוד. Remember of תשל\"ז, the Rebbe, by a farbrengen, said, told over, that the Frierdiker Rebbe, בכלל he said the Frierdiker Rebbe didn't talk about his self too much things, but once he was speaking about the ספירות, and he made a cheshbon that this way the ספירות are, so it comes out that the Rebbe Maharash is נצח, I don't know how the cheshbon how it works we have to figure out, because it doesn't fit, because what happened to to after דעת? חסד, גבורה, תפארת, anyway, but the Rebbe Maharash is נצח, and he said, the Frierdiker Rebbe said, the tatte is הוד, and then the Frierdiker said, \"וכולי.\" So the Rebbe said that by him saying \"וכולי\", we understood what he meant, that the Frierdiker, that his father the Rebbe Rashab is הוד, and he is יסוד. And then the Rebbe continued talking at that inyan, and as he's continuing to talk, he says, and therefore it comes out that the Rabbi Rashab is הוד, and the shver is יסוד, וכולי. So the same לשון that the Frierdiker Rebbe used after הוד: וכולי. So the Rebbe taytsh to is he meant יסוד, so the Rebbe used that when he said that the shver is יסוד, וכולו, but he's ספירת המלכות. So that's one חשבון, but here we're talking about the חשבון of the ushpizin. So it comes out, if we start from the Baal Shem Tov, go to the Rebbeim, the Frierdiker Rebbe is Shemini Atzeret, and the Rebbe is Simchat Torah. And as we know taka that at the Rebbe Simchat Torah was the top, top Yom Tov, we know that even before the נשיאות, the Rebbe would dance שמחת תורה עפעס מוראדיק, hours, hours he would stand and dance. They even say, again, these stories that they say, I don't know, that's what they say, that people, when the Rebbe danced hakafot, people like tried to avoid the Rebbe standing behind them, because if the Rebbe stood behind somebody and he would hold onto him, that person basically was stuck. That's what they say. Because the Rebbe would dance for hours, and no one had the chutzpah that if the Rebbe is holding him by the shoulders, he should drei zich aroys and get out of it, so he had to be stay there. So people tried to avoid, people didn't want to stay for hours. That's what they say, again, I don't know, but definitely the Rebbe danced a lot. They even say once when the Frierdiker Rebbe was not feeling well, and dancing downstairs, making the noise in the shul would affect the Frierdiker Rebbe would hear it, and he was not feeling well, so they say that the Rebbe said: \"take off the shoes.\" They took off the shoes, and they danced without shoes so it shouldn't make noise. But the Rebbe danced. Simchat Torah was by the Rebbe this was the Rebbe's Yom Tov from always, from before. They say the year that the Rebbe left Russia, when the Frierdiker Rebbe left Russia, תרפ\"ח, right after Simchat Torah, the Rebbe wasn't The Rebbe was on that same list, but the Rebbe didn't go with the Frierdiker Rebbe, because for that Sukkos, Simchat Torah, the Rebbe went home to Ekaterinoslav to be with his parents. And then he went by himself, and he met up with them later. But that Simchat Torah, they say in Ekaterinoslav, he was dancing a lot. So some people taytsh to is that he was dancing so much there because the parents knew, and the Rebbe knew that he's going go away, and who knows when they're going to see each other again. They didn't know. And the emes is his father he takeh never saw again. His mother he saw in תשי\"ז. So that's why, and it was a very, like, sad feeling, so in order to overcome that sad feeling, the Rebbe danced a lot. אַזוי זאָגט מען. Again, these things דאַרף מען מברר זיין, but but that's not only because of that. Simchat Torah by the Rebbe was was special. By the Rebbe's father also. When my uncle came out of Russia, my mother's brother, תשכ\"ט, he came out of Russia, so we're talking it came Simchat Torah, first he came to America in תשכ\"ט, I think was Parashat Mishpatim. So when came the next Simchat Torah, and he saw Hakafot by the Rebbe, and they heard singing the niggun, the Rebbe's father's niggun, he says: \"Yeah, he remembers exactly how it was by the Rebbe's father in Ekaterinoslav, and how the Rebbe's father was standing there also making with the hands that reminded him mamash like that.\" So that's, but by the Rebbe we know it for sure it was his day. So Simchat Torah is the Rebbe's is the Rebbe's Yom Tov. So to us, all the inyanim that have to do with Simchat Torah are closer, because to us we feel closer that this is what what's our דור, this is the Rebbe, and all the inyanim of Simchat Torah have to be closer to our heart, and all the hora'ot and things. So when the Rebbe spoke about Simchat Torah, the fact that you have to גיב זיך אַ ביסל, let's call, אַ ביסל אַ בראָך, and a little bit learn a little bit more, it it's very has to do, besides everything else, to hitkashrut of the Rebbe of Simchat Torah. Even though we have to do it because that's the right thing to do, אַ פשיטא, this is always a side benefit that this is a stronger inyan of hitkashrut. And the emet is that when it comes to Simchat Torah, what gives the שטאַרקע חיות? We know that in all Lubavitcher communities, in all Lubavitcher communities, Simchat Torah is very special. Even this year with all the שוועריקייטן, with all know the the restrictions and everything, all over, all the shluchim and בכלל אנ\"ש made the most of it to be able to have a real, real פריילעכע שמחת תורה. What gives us the koach? The koach came from remembering how Simchat Torah was by the Rebbe. And remembering in the real way, remembering not just, just to remember, נזכרים ונעשים, remembering and mamash by thinking about it you're there. And if you're there, your בגשמיות is here, and you're connecting to there, that gives you the real chayut, as if you're standing by the Rebbe. And that's, that's how the feeling is. And that's how we all take it. במקום The Baal Shem Tov says, במקום שמחשבתו של אדם שם הוא נמצא, where your machshava is, that's where you are. So if you have that in mind, and you're reminding yourself how it was by the Rebbe, that l'chaim, l'chaim, l'chaim. L'chaim, l'chaim ul'vracha. Now this is something I'm sure in every community, in every Lubavitch community, it came Simchat Torah. What was the discussion? What was the talk by the farbrengen or whatever type of style it was this year, different than always, whatever, was this talk to remember how it was, we know the famous expression everyone uses: מי שלא ראה שמחת תורה by the רבי, לא ראה שמחת תורה מימיו, על דרך the לשון like it says by שמחת בית השואבה. But that's what gives chayut, especially Simchat Torah. You could say by everything like that. י״ט כסלו, remind yourself how it was by the Rebbe, י״ט כסלו, י״ט כסלו is גאר אנדערש. But Simchat Torah is something much more special. When you start reminding yourself how it was by the Rebbe Simchas Torah, you are there, and if you're there, you danced in Miami or you danced wherever the city you were, you were dancing, you felt you're dancing by the Rebbe. And that's the special hergesh that you had Simchas Torah. It's takeh the there is the famous vort in a maaseh of the Baal Shem Tov that he once after Shemoneh Esrei in his minyan came over to a guy and gave him shalom aleichem. So he said, I mentioned this story another time, so he said, \"What shalom aleichem? I was here the whole time.\" He said, \"Yeah, but the middle of Shemoneh Esrei in your mind you were in Leipzig, and you were in this city and that city, you were in Warsaw, and you after Shemoneh Esrei you came back, so I have to give you shalom aleichem.\" That's how it was, that's how we should feel, and that's how we all felt. In Simchas Torah we felt it. Now we spoke everyone spoke about it and everyone knows it, but I think it's kedai to go over a little bit of the inyanim of Simchas Torah, because like this, Simchas Torah it's בשעת מעשה. Now what we have to do is we take up this Simchas Torah, and we have to take it along for the whole year. Now is the Simchas Torah, the Shabbos Bereishis, we ממשיך oneself to the whole year, is the ויעקב הלך לדרכו for the whole year. So now we have to rethink about Simchas Torah, but now we're standing a little bit back. We're not in the middle of hakafos. By hakafos you're in in excited, hakafos. Now we're a little bit now we're regular, and if you start thinking how it was by the Rebbe, and the uplifting you had, that gives you an lifts you up even more for the whole year, not only that now we could proper hakafos properly. Like we did. We proper the hakafos properly because בשעת מעשה we're thinking when you dance the first hakafah, you close your eyes and you were thinking, looking, yeah, the Rebbe was dancing and we see it, or other hakafos, you see the Rebbe standing there and this, but now it's not by hakafos. Now we're more regular, more normal, and now to think about it the things. So I just want to mention a few of the things that it was by just what things that from everyone could say according to his feeling. So I could just say the way the feeling everyone knows that the 48 hours by the Rebbe Simchas Shmini Atzeres, Simchas Torah, is געווען a טפח העכער פון וועלט, 10 טפחים העכער פון וועלט, were למעלה from עולם. Now the real פשט is עולם is מלשון העלם. There was no העלם on אלוקות. You felt in Gan Eden, you felt in a place where it is נישט דא קיין וועלט. ס׳איז דא א וועלט, there's a וועלט and we're געגעסן and we're געטרונקען this, it it didn't mean anything. It was the the feeling that we got. And not only by hakafot, also by farbrengens of Simchat Torah. Every farbrengen we could say we always say it, but the farbrengens of Simchat Torah were עפעס special farbrengens. Like I said before, there were sometimes Simchat Torah there were four farbrengens: ליל שמחת תורה before hakafot, Yom Simchat Torah, then Shabbos Bereishis if it was the next day, and then the big farbrengen Shabbos Bereishis. Four farbrengens in a row. And these were different types of farbrengens. למשל, I want to go say the farbrengen of ליל שמחת תורה before hakafot started 9:00, and it went till 12:00, 12:30 בערך, and then the Rebbe went to his room, and then a while later came out and they set up the room for hakafot, etc., etc. Later they didn't have to set up so much, they set it up lechatchila differently, but I'm talking about the years of the כ״ף and beginning of the ל׳. I have to say that my memory on those years are much more than from later. Even though later is closer, but you know certain time when you live in it more, time when you're a בחור or right after you got married, this you live in it, it it בלייבט אריינגעקריצט אין הארצן. It's something that that's there. So from those years, I remember more. So the farbrengen of ליל שמחת תורה was a different farbrengen than regular. It's just First of all, the even the crowd, there was a lot of most of the guys went to תהלוכה. Some came back earlier, some came back later, so it was much more empty. And because it was much more empty, I'm talking about in the כ״ף, there used to be people, פרעמדע people, even modern people, who used to be inside by the farbrengen, because in those years Crown Heights had טויזנטער מענטשן would be outside of 770, not Lubavitcher. And they could, they never got into the farbrengen, and it was a, I hate to say this word, a hang-out. It was a time when, but Simchat Torah at night, even those people got in because inside was a lot of place, so a lot of, and the Rebbe would speak certain things which is שייכות to them. I don't know if people picked it up. The Rebbe would use a lot of English words. Many farbrengens of ליל שמחת תורה, the Rebbe would use English words. And you could see it, but בכוונה. קודם דער רבי איז געווען אויפֿגעלייגט, דער רבי איז געווען זייער זייער פֿריילעך, before הקפות of Simchat Torah, he used to say things to people. I remember one thing, איך חזר עס איבער, I want to, this doesn't to do with what I'm saying, but just derech agav, there was someone standing not far from me, 'cause it was no crowd, so he was standing there, a יונגערמאַן, it was the place of the bochurim, but he was a, and I'm looking, I saw him, not far from me, and he puts his hand in his pocket, took out a little bottle of mashke, and takes that bottle to the Rebbe, says, l'chaim! The Rebbe looks at him, and across, not across the whole room, but the Rebbe says out loud to him, דער שווער האָט ניט גערן געהאַט טרינקען פֿון אַ באָטעל. My father-in-law did not like when you drink from a bottle. I don't know if he meant only mashke or other things also. I'm saying, it's all because there was a lot of space there, so m'meila the farbrengen was, I wouldn't say more heimish, but there are certain things that the Rebbe would say which was, and just give a, I want to give an example of one farbrengen from those years, a few of the things that the Rebbe said, which is, make, well, great, great things. And that is תשכ״ג, ליל שמחת תורה תשכ״ג, that farbrengen is, by me, it's it's it's אַרײַנגעקריצט in in האַרצן. One of the things that he said there, which is one of the famous things, he told the story בנוגע the פּיאַווקעס. He said it ליל שמחת תורה. The story with the Mitteler Rebbe, when the Mitteler Rebbe was a young boy, he learned by the מלמד, and I think ר' Berel, and he was right בשכנות to Avraham the doctor. And he overheard, it was אלול time, he overheard a doctor saying, ס'איז שוין טיף אין אלול, און נאָך נישט צוגעגרייט די פּיאַווקעס. פּיאַווקעס are the leeches. And the leeches, these were used to draw blood, and the Rebbe explained what was it used for, when you had blood that was no good, you had to get it out, and also to stop the רתיחת הדמים, that even the good blood, that it shouldn't, like it'd be high blood pressure, I guess. The Rebbe said nowadays we have different ways of of controlling it. So the doctors would collect, during summertime, they would collect the פּיאַווקעס and they would use it throughout the year. And this was already אלול, he said, שוין טיף אין אלול, and when it comes winter you can't get them because they hide, און נאָך נישט צוגעגרייט די פּיאַווקעס, and I didn't prepare yet the פּיאַווקעס. That's what the Mitteler Rebbe heard as a child. And when he went out, he saw some Chassidim standing and talking, so he turns around to them, ס'איז שוין טיף אין אלול, און נאָך נישט צוגעגרייט די פּיאַווקעס, און איר שטייט און רעדט, you're talking? So they imagined that he said it the name, that he heard it from the Alter Rebbe. Oh, it became a גאַנצע לימוד, they had a learning, what does that mean? And they found out that the Alter Rebbe didn't say it. And when it got to the Alter Rebbe, the Alter Rebbe said, yeah, this is the vort of the Baal Shem Tov, that from every גשמיות'דיקע thing, everything you see, you have to learn a a הוראה. And he said, we we worked on it for this thing, בײַם קינד איז דאָס דרך הטבע. He meant to say by his son, by the Mitteler Rebbe, already he didn't have to teach him that, that's he automatically took it. But the Frierdiker Rebbe finished off when he told this story, that יום ראש השנה the the the the the floor was full, was wet from tears from this avodah, this vort, and on Simchat Torah, there were a lot of shoes torn, פּאַנטאָפֿל torn, from dancing for this vort. But this whole nekudah that the Rebbe spoke about was שמחת, leil Simchat Torah. And then the Rebbe explained it, mamash interesting the way the Rebbe explained it, and he said that to get rid of the bad blood, פֿאַרשטייט מען what that means, bad blood is no good. What is the pshat that you have to also control the רתיחת הדמים, the good blood? The the heat in the good blood, what's wrong with that? What's wrong with heat, and if it's good? But the Rebbe explained that even in good things, you also have to know how it goes. Because sometimes you could have something good, and if you have too much רתיחה, and רתיחה means heat and too much excitement, you might do the wrong thing. Someone is excited to daven He might he might get up in the morning and without negel vasser, anything, he'll go and run and daven, because he wants to daven. You got to have You got to know what's your your limits. You got to know what you have to do. The Rebbe gave a few more examples in in this this inyan of of the sichah of davenen. But that sichah was said, and I was That's on leil Simchat Torah. Another thing that the Rebbe said that leil Simchat Torah. And that's noga. He spoke because he saw, I guess, I don't know, he saw people there that are subscribed. He spoke about Sunday school and he used the English words Sunday school. He said Sunday school, what do you learn there already? He said in Sunday school, first of all, you have a half hour of singing and then the 15 minutes, 50 minutes you get already talking about Abraham, and Isaac, and Jacob, and the children don't even know if that's Torah or not, but it's still better than nothing. And you have to see that the children should get from it, and from that you go to the afternoon school, and from afternoon school, you could see that they go to a regular a regular Jewish school. And they ever used English English words. What else? I'm just thinking what other words did he use in this תוכן. He used English words. What were the words that he used? Sunday, he said I'm I don't remember. But this was all an example of the farbrengen. And then you had in that same farbrengen of of תשכ\"ג ליל שמחת תורה was that famous, \"אטא דא שטייט די יצר הרע,\" which I חזר'ד over a hundred times, and because at that was a time, a moment that תלוי מן התהומה. The Rebbe חלק this farbrengen he would explain the pesukim of the תורה צוה. So the Rebbe explained it based on a vort of the Baal Shem Tov and then on uh later a vort of the Frierdiker Rebbe on a different פסוק. So the Rebbe then started saying, \"After all this is said and done, but the יצר הרע comes along and says, 'I'm also here.'\" In other words, that when you're involved in these things, lichora they should You shouldn't care about about gashmiyus. Shouldn't care about yourself. And nevertheless, the Rebbe said, \"It's possible that in this thing the יצר הרע gets involved.\" Lichora the Rebbe said, \"What do we should we care about kavod? What do we care if people listen to you or not?\" I have to say this it's It sounded like he was really talking about himself. You know, \"Why should we care if in such a matzav, but the יצר הרע is here. And the יצר הרע says, 'זאגסט א ווארט פון בעל שם טוב, זאל זיין א ווארט פון בעל שם טוב. זאגסט א ווארט פון רבינ'ס א שווער, זאל א ווארט פון רבינ'ס א שווער. אבער איך בין אויך דא. I'm here too.'\" And then he started banging on the table, \"אטא דא שטייט די יצר הרע. אטא דא שטייט די יצר הרע.\" And he started crying. You can't imagine how the Rebbe was crying. And he put his head down. Simply put it How often did he do that? He put his head down and was crying. So this was all part of of this of this farbrengen was an example of a farbrengen it it's These farbrengens er liegt liegt in kap mamash. Then the Rebbe and that's the same farbrengen So, you know this was already at later by by a nigun afterwards by the new nigun. That's when the Rebbe started the ניגון סטאוויא פיטו and the Rebbe explained what the inyan behind it is. And the next night by the farbrengen the Rebbe spoke about this again, and okay everyone knows this, and the Rebbe repeated the nigun and explained the ניגון באריכות. First by the l- ליל שמחת תורה after hakafos he explained the nigun a little bit, that you have to make a חשבון צדק. And when it comes now this time, you have to sing, \"What did you miss out?\" and you have to make a cheshbon. And if you can't, if you make a cheshbon you realize that s- geht nicht, so you have to have יין המשכר, and then you have יין המשמח. And the next night, he explained it באריכות. But בשעת he sang the nigun again the next night, that's when he said, \"אוי, חשבון צדק, דאס מיינט מען מיר און און דיר און דיר און דיר.\" That's what he said, and he pointed to all three parts of the shul. This was all in this farbrengen of ליל שמחת תורה. But not only that, the the This was a This time of the year was something very very special. Like I said before, sometimes there were four farbrengens. I can tell you in the month of Cheshvan, there were not too many פארברענגענס בכלל. בכלל there wasn't, even Shabbos. Later years different. There was no farbrengens unless כ' Cheshvan came out on Shabbos. So, כמעט a whole month, וואס האבן זיך די בחורים געקאכט? In the farbrengens that last farbrengens from תשרי בכלל, but mainly from the farbrengens of שמחת תורה. In them is man gelegen. It was not so easy, I have to tell you that, because these are four farbrengens that there was no No time for chazarah till after Yom Tov. Imagine, ליל שמחת תורה before hakafos there was a farbrengen, you couldn't have a chazarah after that because there was hakafos after that. And after hakafos was, those years especially the new nigun, and even later when there was no more nigun, but it was going, you couldn't have a chazarah 4:00 in the morning. Then the next night, especially if there was the kvius of Thursday and Friday, next night was a farbrengen, so there afterward you could, but then and then Shabbos morning there was a farbrengen, a few hours, and then there was a big farbrengen Shabbos afternoon. So after Yom Tov we'd have to sit down and chazer the four farbrengens, and remember what the Rebbe said by this farbrengen, what the Rebbe said by this farbrengen. You look in the הנחות, and you look in, there's no end. These are hours upon hours upon hours of the Rebbe's talking, and אין דעם האט מען זיך געקאכט דערין צו figure out and to remember what it is. Okay, ר' יואל, אן עין הרע, ער זאל זיין געזונט און שטארק with his מורא'דיקע זכרון, and more than a מורא'דיקע זכרון, it's more the תפיסה that he has to be תופס the ענין, וממילא that's how he remembers it. Surely he has a געוואלדיקע זכרון, but that's the ikar to תופס the ענין, וממילא. So, but still, it's not so pashut, even him, and then other people had to go and had to sit down and write it down. It was it was מען האט זיך געקאכט in them, afterwards that Simchat Torah was נמשך ממש till the next farbrengen, which sometimes was a month. Sometimes a month. And we lived with that. Now we remind ourselves now, we remind ourselves now how it was then, it gives us a chayut. אודאי, מען טאר נישט לעבן דעמאלט. Yidden used to say, מחה תמחה זכר עמלק - Amalek! You can't leave it Amalek! אבער the אמאל has to be now. If the אמאל is אמאל, that's טויג נישט. Okay, עס איז געווען, יא, נו, the אמאל has to give you chayut now, and you have to live with it now. So when we live with it now, then it's there. שטייט זיך, it's not the same and it's it's it's ein aruch, אבער we have it. But this is what gives us chayut. So when we come to Shabbos Bereishis, and המשך to Simchat Torah, and Simchat Torah is the Rebbe's Yom Tov, Simchat Torah is mimela our Yom Tov. אלע יידנ'ס יום טוב, but with us it's something special. So this is a time when we have to renew, think about it and renew our hitkashrut, and strengthen our learning, and a little bit more than before. The Rebbe said ein erech, but that could be enough ein erech for us, and in the Rebbe's Torah. And in the Rebbe's Torah. Actually I want to say that in Bereishis, there are quite a few sichos from the Rebbe, famous ones, which are moradike inyanim, which are things which are classical, ווי מען זאגט, saying גשמיות'דיקע שפראך, which is דווקא בראשית. עס גיט א יסוד, you see bichlal the Rebbe's, every sicha of the Rebbe, כמעט most of them, is not just like other people have a good a good pshat, a good biur in a inyan, so you have a good tracht on a pasuk, you have a good pshat, but by the Rebbe, it's all musagim. Everything by the Rebbe it's a nayeh, you see, it comes out, it's a נייע ווארט, נישט a נייע טייטש and a pshat, a נייער קוק, a נייע זאך. And in Bereishis, you see it much more. I don't You know what? Maybe I don't know what I'm talking about. Not maybe, probably I don't know what I'm talking about. But everyone could Since I have the microphone, I'm saying my hergesh. My hergesh is that in Bereishis you have certain things, and what I would like to do is maybe go through, sof kol sof whatever we say is the you have to say the Rebbe's a vort.

So I would like to go through some of the, few of the נקודות of the sicha that are specifically on Bereishis, which are מורא'דיקע שיחות. But I think for that first we should say l'chaim, try to sing a nigun like we tried other times, ווי הייסט עס, ווי גייט, and then those that want to, we continue, just to continue, a chazara over a few a few points from four sichos. Four sichos of the Rebbe which I'm sure every Lubavitcher who learned the sichos knows, but it's kedai to go to just to to keep in mind, to know, and take that along. Take it along for the אורך הדרך, we have to take along because sof kol sof what guides us now, now there's no new sichos that we hear from the Rebbe. So what guides us now? All the inyanim that the Rebbe said, and the Rebbe said enough. The Rebbe put in so much, I don't want to say the words I'm saying because it's going to be apikorsus. He put in enough that it's going to last, could last us for hundreds of years. But chas v'shalom, Mashiach is coming soon, what I'm saying is he put in so much, and that's all the Rebbe teaching us, because it's there already. And everything that we have we could take from there, but that's what got to live with, so we got to be mechazek that inyan. So it's kedai to say over because the real thing is say over what the Rebbe says. L'chaim, l'chaim. Let's make a try. Try We tried it a lot of times, עס גייט נישט אזוי גוט, אבער לחיים קען יעדער איינער זאגן, that's for sure, because מקום is not מפסיק now, especially with this Zoom business. So everyone's מוכן ומזומן to do the right thing, so. נו, לאמיר זיך אנהייבן א ניגון. אבער איך פרעג פאר דער ראפשיצער ניגון? I mean, if those that want to unmute themselves can unmute to sing. Yeah, we could try. Let's Usually, it doesn't ווי הייסט דאס, עס גייט נישט צוזאמען עפעס, אבער we'll try עפעס. You've got to try. We've been certainly far not from the מנגנים, but אמת, איך בין אויך נישט פון די מנגנים. How about הקפות ניגון since it talked about הקפות? Once the Rebbe by a farbrengen, said מ'זאל זינגען an הקפות ניגון, so they started singing the רבי'ס הקפות ניגון. No, the one that they sing by the רבי'ס הקפות, נו? No, no, they started the other one. They started the one that they sing, and they and they sang it, so when they finished, the Rebbe said, \"דאס איז א פיינע ניגון,\" he said. \"דאס איז א פיינע ניגון, אבער נישט דאס האב איך געמיינט,\" he said. The רבי'ס טאטע'ס ניגון, which is By the way, it's not the Rebbe's father's nigun. They used to sing it by Hakafos. They used to sing it by the Alter Rebbe by by the אלטער רבי'ס הקפות they used to sing that nigun. But anyways, so, but that's like Okay, we tried our best. So, what I like I said, I would like to do now is just go through a few points of a few of the I think four sichos. There's more. There's in Parshas Bereishis there's a sach, but that's סוף כל סוף is a Rebbe's a vort, that's what counts. That has the impact. By us, see, the difference is like this. By us We're so into it, so we don't even appreciate it. When you chazer over a vort of the Rebbe to fremde people, whether it's Litvishe people or other Chassidim, they go out of their keilim. They didn't hear such שפראך בכלל, they don't, מיינט נישט those that are against, מיינט נישט those that don't count, but a regular, an average guy who's ready to listen and he hears, it's mamash it lights up his eyes. The way the Rebbe looks at things, so it's not just that it's a good pshat, looks at things and sees it, they get נתפעל, גייט ארויס פון די כלים. I think I told you once that my son was someplace, Chaim was someplace in a place and and he spoke, and they came over later, and he said a פיינע ווארט of the Rebbe, and they came over, somebody came, people came over, thanked him, a gevaldik, what? So one guy, not a Lubavitcher guy comes over to him, says: \"Don't get so צוקראצט, you think people are praising you, ס'איז a siman that you're gevaldik. Any Lubavitcher that gets up and speaks is the same way. Any Lubavitcher says things, he says things of the Rebbe, so it's not that he hear a pshat, a בעסערע ווארט, it's a different קוק אויף די וועלט, a different קוק on things. So that that's, I once heard from Mendel Vechter, who's a mashpiach in Nachlas Har Chabad, used to be a Satmar, from the top, top, top סאטמאר חסידים, and when he was a יונגערמאן, he had a yeshiva exclusive for מצויינים. He was such a תלמיד of the of Reb Yoelish, the Satmarer Rebbe, that when the Satmarer Rebbe once was didn't feel good and he couldn't come to shul, they asked him who should they give his עלי׳, שישי, so he said: \"Give it to Mendel Vechter.\" And then he became a ליובאוויטשער, and he said, I heard it from him, he said that when he started getting involved, and Reb Yoel was learning with him, he realized that for years he didn't know that just about 20, 30 minutes away from here, איז דא אזא אור גדול וואס שיינט. He didn't know it, except people don't know, and it's not pshat of you hear in ever here and עפעס a place that 10,000 miles away איז דא עפעס a ייד, that's 20 minutes away from where I live, איז דא אזא אור גדול. So we don't see the אור, we don't see it, because by us it's ווארט פשוט and things that by them get in an aruse, \"Oh, wow, I can wetten it's public.\" The רבי put it into our mind so it's ווארט פשוטים. So סוף כל סוף it's the רבי'ס a ווארט. So I just want to say you over a few points. Number one, that famous sichah, why the Torah starts with a ב׳. Now some people are gonna be looking at me and say: \"Who are you talking to? You think you're talking to פרעמדע people that don't know? We all know the sichah.\" I know we all know the sichah. I know the sichah, you guys know the sichah, everyone knows the sichah, but it's כדאי to repeat just the נקודה of the sichah. The רבי asked the she'eilah, why does the Torah start with the ב׳? It's not the רבי'ס שאלה, it says in Yerushalmi the שאלה, in Yerushalmi it answers because the word the letter ב׳ is the ראשי תיבות ברכה, and an א׳ is ראשי תיבות ארור. So we start with a ב׳, because be'emet it should start with an א׳. That's one answer. Says another answer, that a ב׳ is the shape of the world. Says in Gemara and says in in Yalkut, Midrash, that the world is כאכסדרה, that has three sides and one side is open. I don't know what that means, I mean, in Gemara you have to know what that means. I think the ArtScroll tried to explain it in gashmiyut, I don't know if they know what they're talking about, but they hold, I don't know. That's what the Gemara says in Bava Batra, that the world is like a ב׳, so since we're talking about the the velt, that's why the Torah starts with a ב׳. Then it says in Kabbalah, the Torah starts with a ב׳ because there's two דרגות, there's תורה דאצילות and there's תורה בבי״ע, and תורה דאצילות is the first level and בי״ע, so the Torah that we have is already the ב׳, the second דרגא. So the Rebbe asks on all this these פשטים: למשל, on on the on the first terutz that Torah starts with a ב׳ because of ראשי תיבות ברכה, Ibn Ezra asks, there are certain words with a ב׳ that are not so good and certain words with an א׳ that are good, why have to because of this? And on the second one that the Torah starts with a ב׳ because it's the shape of the world, so the Torah, in other words like this, be'etzem it should have started with an א׳, but because the world is like a ב׳, the Torah starts with a ב׳? The Torah has to follow the world? It's the opposite! The world was created בשביל ישראל, not the and and the Torah, not the Torah because of the world. So the Torah is gonna change the system because of the world? I'm just saying the nekudah of the she'eilah. And the third thing, תורתך שלמדתנו, תורה of תורה דאצילות is א׳, but we know in Kabbalah it says, תורתך שלמדתנו, תורתך שבאצילות שלמדתנו בבריאה. We have the same Torah, so what's the teirutz? The bottom line is this the Rebbe, this is wherever I chazar over the שיחה גייט מען ארויס פון די כלים. The Rebbe says the vort is, בשעה you learn Torah there are two things, there is the לימוד ה... the Torah, the chochmah of the Torah, and then there is the kedushah of the Torah. It says by the חורבן בית המקדש, why was there a churban? על שלא ברכו בתורה תחילה. They didn't say ברכת התורה. And the Rabbeinu Yonah says, explained it, the Bach, what's the pshat they didn't make a ברכת התורה? I mean, not saying the words like it says there, what do they care? Took a half a second it takes make the berachah. Doesn't mean that. ברכת התורה is shows that you feel the kedushah of the Torah. They learned a lot of Torah. But the the the connection to the Eibershter through the Torah, seeing the נותן התורה, that was missing. That's the most important thing. That's the berachah of Torah. And that is ברכו בתורה תחילה, that comes first. So the first thing when you come to learn, the first thing is you have to have the feeling of the קדושת התורה. The learning, the actual learning, that's the ב. That's the second step. That's why That's the real reason why the Torah starts with a ב. Was בפשטות, the Rebbe doesn't say, בפשטות that's the reason why Gemara starts also start with a ב, even though בפשטות it is or because there's a printing mistake by the printer or he counted the שער בלאט as דף א and it's all the printer, but אַזוי איז געבליבן ביי ייִדן and אַזוי ייִדן, ממילא there's a inyan in it. The ב because learning, when you start learning, that's the ב. And the Rebbe explains how this pshat is the nekudah of all the other three pshatim. The pshat in Torah is bracha because if you learn this way, then you have a bracha. If you learn the other way, without feeling, like the Gemara says, זכה נעשית לו סם חיים, that's the bracha. לא זכה, what's פשט לא זכה? זכה מיט אויסגעאיידלט, זיכוך. If you don't learn it with a zichuch, it's not. And here the Rebbe says a very a geshmaka vort. This is pashut a geshmaka vort. Know what geshmaka vort means? Pashut a geshmak, it's geshmaker than a shtikel chocolate cake, see? A geshmaka vort. You find the story in Gemara that Ptolemy HaMelech gathered שבעים זקנים and wanted them to translate the Torah in יוונית. But he was afraid they would make changes, so he took them all in separate rooms and made each one separate translate it separately. And the Oibershter put into the mind of them all they trans they made certain shinuyim. And one of the שינויים, the first שינוי was that instead of בראשית ברא אלקים, they translated אלקים ברא בראשית, cuz otherwise you would think that there's a a creature called בראשית created אלקים. So the Rebbe says, so it comes out from here that the way it's translated for the goyim, it starts like with an א. And that's the pshat. This whole נקודה of why it starts with a ב because you have to feel the קדושת התורה, by a goy doesn't shayach. By a גוי, takeh the לימוד, that's all it is. And like it says in Midrash: if someone will tell you חכמה יש בגוים, תאמין, תורה יש בגוים, אל תאמין. Either pshat. There are goyim who learn Torah, too. The Torah they learn is only חכמה. And that's why by goyim, it starts with an א. So this is what the pshat in the first in Yerushalmi that it starts with an א is a ב because that's the second דרגא, and that's why, that's the bracha, the second pshat, that the velt is like a ב. So it's not the pshat that Torah is following the velt. By learning Torah the way you're supposed to with a real הרגש of yirat shamayim and הרגש of קדושת התורה, you fix what the velt is missing. The world is missing the fourth side and by doing this, you fix that, because the when it says that the world is missing a side, because a גאַנצע אריכות here, that's a צפון side. צפון side is what and צפון represents קליפות, מצפון תפתח הרעה. We have to fix the קליפה, how do you fix the קליפה? By learning the Torah the way you're supposed to. And when we say with Atzilus and Beriah, the פשט is that in every מדרגה there is these two דרגות. There is the Torah itself and there is the higher דרגא in Torah. You have that sei in Atzilus and sei in Beriah. And the Rebbe goes into the אריכות. This is one nekudah, one one thing. Another sicha, just saying this is I'm just saying over just to chazer it over, that's the best thing, everything I said is to say over the Rebbe's Torah. The ענין of why the first thing that the Oibershter created was אור, that's the first sicha in חלק י. And to me that sicha has a special feeling because our group started writing Likkutei Sichot the first sicha that we gave in was this sicha. ויאמר אלקים יהי אור ויהי אור at the תשל״ג, there was a whole story how the Rebbe was finally, we asked the Rebbe and finally, not to get into how it came about that the Rebbe סוף כל סוף agreed to it to be מגיה, and this is the first sicha. So the Rebbe asked a שאלה there, why was the אור created the first day? אור is not a מציאות. All it is, it makes you see what's there, but there was nothing there, there's no need for אור. So So, if there's no nothing created yet, what was the אור for? And that, a lot of פרטים there, but another שאלה, it says in Zohar: ohr is a גימטריא רז. רז means a secret. What's the connection? A gematria has to have a connection. What's the connection between light and a secret? לכאורה פארקערט. Light is giluy, something that you see. A secret is bahalten. Then it says that the Eibershter, the ohr that the Eibershter created ביום ראשון, גנזו. The Eibershter hid it. So what was the purpose of the creation for it if he hid it anyway? Says he hid it because he saw that the world is not deserving to use it. The Eibershter didn't know that before? And the nekudah that the Rebbe says is like this: The Midrash says that the Eibershter created the world similar to the way a person builds a building. The Torah was the דפתראות ופנקסאות. You know, when a person builds something, he has blueprints. The Torah was the blueprints. So we see from here that the Eibershter created the world in the system the way we see now, the way a person when he builds. But first, when a person goes to do something, before he starts, he puts he has the the goal in mind. You have to put yourself a goal. You know what you're looking for, and then you start building. So, the Eibershter set the goal of the whole tachlit of the בריאת העולם. The goal is you have to make light. You have to bring מאיר, אור, אור אין סוף has to be מאיר. That's the goal of the whole creation. That's why that's the first thing that the Eibershter made. But on the other hand, when you have the goal when you build, during the time of the building, you don't have the goal in mind, then you are involved in the building. But in it, דארף זיין באהאלטן that goal. That's the רז. What's a secret? A secret means it's there, but you don't it's not בגלוי. So this nekudah that the tachlit of everything is to make light, that's the first thing the Eibershter made, and that's why he made the אור ראשון and גנזו, because when גנזו, he hid it, it means it's there, but it's not בגלוי. And it'll become נתגלה when Mashiach will come.

Then the other famous sichah, I'm just going to go through a few another nekudah, the other famous sichah is בנוגע the first Rashi, that goyim say: יידן, ליסטים אתם, you stole Eretz Yisrael. And who's taynaing this? The אומות העולם, all the goyim. And the Rebbe says, many kashyot, it's in חלק ה׳. First of all, why are all the goyim ta'anahing? Took it away from the כנענים, they should ta'anah, why the ז׳ אומות, why should the whole world ta'anah? And second of all, what's their ta'anah? They didn't do the same thing? They didn't take away they didn't go conquer one from another, davka to the Yidden they have ta'anot? And bichlal, why do they ta'anah? Originally Eretz Yisrael was in the chelek of Shem. When Noach divided the world, it was chelek of Shem. The כנענים came and took it away, so now we're taking it back, we're from Shem. I mean what's the ta'anah? Anyway, the Rebbe has another a beautiful nekudah. Actually, that time, יו״ד שבט, when the Rebbe made the Sanhedrin, so to speak, that all the rabbanim, 71 rabbanim 72 rabbanim should פסקן that Eretz Yisrael belongs to the Yidden, then he asked certain rabbanim to speak by the farbrengen. So Rabbi Mentlik, when the Rebbe asked Rabbi Mentlik to speak, this is the sichah that he he said only a vort of it, but he chazar a sichah. So the Rebbe says like this: The chidush is, when someone conquers, it becomes his. If someone will come and conquer it from him, it'll become his. So every part of the world, even that's conquered, potentially everybody else could get it. Everybody else, someone else will come, another country conquer it, it will get it. Eretz Yisrael, the Eibershter made that when the Yidden conquered Eretz Yisrael, that's it, it belongs to the Yidden no matter what. They could take it away, it still belongs to the Yidden. That's their ta'anah. What we conquer, we know we conquered it, it's only a צייטווייליק, a time a meantime, it's a temporary thing, the Aibershter they could take it away and and goes to somebody else. But what you guys conquered, you took it away from everybody. Nobody could ever take it, because Eretz Yisrael belongs to the Yidden no matter what, no matter what. And that's what Rashi says: Eretz Yisrael belongs to the Yidden even if it's not in their רשות בגשמיות. Yidden it belongs today to the Yidden, and that's why they טענה ליסטים אתם, and the whole world טענס ליסטים אתם. And the fact that they conquered is no re'ayah. You say, \"You conquered, why are you ta'anahing to us?\" It's a different type of conquering. And this is something that Torah Torah says that Eretz Yisrael belongs to Yidden. And the Rebbe takeh said when he spoke about שטחים a lot of times, besides the ta'anah he said from סימן שכ״ט that pikuach nefesh you have to you can't give back, the Rebbe also kept on saying that Eretz Yisrael belongs to us no matter what. So I heard this is derech agav I heard from a person who had a friend who that friend of his was a friend of Kissinger. I don't know how many guys here remember Kissinger. Kissinger was a Secretary of State by Nixon. So this guy tells me that his friend told him that Kissinger said to him once when Golda Meir had to go to America to speak to the President, kind, I don't know what the times were, so Nixon, before she came, Nixon tells Kissinger, that's what he told me, his friend told him that that whatever she's going to claim בנוגע Israel, Yidden, this and that, I could answer it all. איך וועל מיך נישט פוילן. But what I'm afraid of, if she's going to say the Bible, that the Torah says that Eretz Yisrael belongs to Yidden, then I have nothing to answer, then then I that she's right. That's what Nixon said to Kissinger. The problem was she never said it. When she came later, she didn't mention it. Had she mentioned it, because even the goyim know that. But the way the Rebbe explains the Rashi, the pshat is that this is Eretz Yisrael belongs to Yidden. And the Rebbe always used to say the לשון מפני חטאינו גלינו מארצנו, even מפני חטאינו, it's still called ארצנו. And there's one more sichah I want to mention, and that the sichah also a long sichah, but one of the things that Rashi says, the second Rashi of Parashat Bereishit, what I said before was the first, the second Rashi, when the pasuk says בראשית ברא אלקים את השמים ואת הארץ, so Rashi says, אין הכתוב אומר אלא דרשני. The pasuk says, you have to darshen me. You have to have a derash here. And what is the derash? The derash is בראשית, בשביל ישראל שנקראו ראשית, בשביל התורה שנקראת ראשית. Then he says, if you want to explain it על פי פשט, not derash, then you taytsh it בראשית, it's like a המשך, בראשית, in the beginning, not that this is the first, whatever. So the Rebbe asked a מורא'דיקע שאלה: If you could say it על פי פשט, then why does Rashi start out by saying: אין הכתוב אומר אלא דרשני? There's no other way to learn the pasuk, only derash. And then he continues the peshat, and then he says a teirutz, if you want to say peshat, there's a peshat, too. And also if there's a peshat and a derash, the peshat comes first, derash is peshuto shel mikra. So the Rebbe says that even in peshuto shel mikra, when you come to a pasuk which talks about velt, is פשוט אין הכתוב אומר אלא דרשני, בשביל ישראל, בשביל התורה. You, any person when you learn the pasuk of בריאת העולם, you have to lechatchila know there's no other way to learn it but that the tachlis is not velt. The tachlis is Torah. Then you have the פשוט פשט in the pasuk. But Rashi starts of אין הכתוב אומר אלא דרשני, the pasuk itself, the בריאת העולם is דרשני. And the דרשני that it's בשביל התורה, קען ער דאך נישט איינרעדן, דאס איז דא א מציאות פון א וועלט. And that's פשוטו של מקרא. Rashi says that before the peshat. That's the real פשוטו של מקרא, that this is what the velt is. Anyway, I'm just giving a few samples of things, there are more sichot here, but this פרשת בראשית is a yesod. ווי מען שטעלט זיך אזוי גייט עס. And also now because it's starting going into the whole year, which is יעקב הלך לדרכו, and the Rebbe has all kinds of biurim with יעקב הלך לדרכו, that darko, darko means his way, the ways of the velt. Al derech we say בכל דרכיך דעהו. Derachecha means the ways of people, not the Eibershter's ways. יעקב הלך לדרכו, but the darko has to be the דרך ה׳. Which the tachlit is that we have to take all the hamshachot and all the things that we got on this תשרי, especially Sukkot and Simchat Torah, which is then it's in a in a pnimiyut. And even though this year it wasn't the same as always because of the מצב העולם, but that's what the Eibershter wants, but chasidim did the best the best that possible to do it, and שלוחי did the best with in all kinds of ways to bring this whole inyan of Simchat Torah to Klal Yisrael, to all the Yidden. And

that we have to bring now darko, that we have to now look at a whole year, we should have unpack what we have, what we took on these yamim tovim, to say for yourself, say for others, and do what the Rebbe wants. And if we do what the Rebbe wants, for sure the tachlit of what the Rebbe wants is to bring Mashiach. And he left it for us, the Rebbe said: איך האב געטאן אלץ וואס איך קען, איצט גיב איך עס אייך. I give it, so they gave it to us, and and it's more through the ויעקב הלך לדרכו ענין, cause that's the bottom line, that's the בפועל ממש. The בפועל ממש is now what's going to be בפועל ממש. All that is all הקדמות, and all יסודות, but then you have to unpack. You can't It's it's all compact, מוסבר בקל. So, that's what what we have to do. So, we have to take it a little bit serious, and the אייבערשטער will give us the כוחות, he'll give the ברכות, and we'll have it. Okay, so we'll say L'chaim again, and זיך אוועקשטעלן אויפן ריכטיקן וועג, ווי מען שטעלט זיך אוועק, אזוי גייט דאס, and we should פיר אויס the Rebbe's רצון, סיי for ourselves, סיי for a זולת. Everybody should see what he can do his best, and as I said in the beginning, the סיום, קיין הפסקה, do more than the best. I mean, it's easier said than done. I could sit here in front of the camera and say אלע גרויסע זאכן, it's easy to say, but I'm just saying the fact. I איך האלט נישט דערביי, you know what? אבער אפשר אן אנדערער האלט יא, to go a little bit beyond, that's And now see, a one-time thing is one thing. You stop Simchat Torah, you dance a little bit beyond, אבער now, throughout the year, וואו גייט מען, so a little bit more than the רצון that we have, a little bit more. צו טאן א ביסל אפברעכן זיך, א ביסל, let's not call it אתכפיא, the moment you call it אתכפיא, \"אוי, וויי, איך האלט נישט ביי אתכפיא.\" No, that just a little bit go beyond what's מיר וויל זיך. Nu, like I said, easier said than done. ויהי רצון שיפלו הדברים באזנים, לחיים, לחיים. Okay. דער אייבערשטער זאל העלפן עס זאל אלץ אראפקומען למטה מעשרה טפחים אויפן בעסטן אופן, and so on and so forth, שנזכה לגאולה, אם ירצה השם, this year, תשפ״א, טאקע אין גלות רעדנדיג. אמן, אמן. What? יחי אדוננו... Okay, unless someone else wants to speak... אמן. Okay, A gute vokh, a gut chodesh. Yasher koach. Yasher koach. עס זאל זיין נאר, נאר גוטע זאכן, טוב הנראה והנגלה, פטור ווערן פון די אלע צרות, פון די אלע הגבלות, עס זאל זיין נאר אך טוב וחסד. אמן, יישר כח. אמן. אמן. Yeah. יעקב הלך לדרכו. A gute vokh, yeah. יעקב הלך לדרכו. טאקע יעקב הלך לדרכו we say after Simchas Torah, but now the Rebbe said there are many דרגות. It says in der Maharash's maamar, after Rosh Hashanah you say it, and after this, and now I think ז' Adar was also... ז' Marcheshvan is also, but now after Shabbos Bereishis is another stage in ויעקב הלך לדרכו, yeah? The Rebbe brings something from... from the Frierdiker Rebbe, something from a letter תרפ״ט, that there's that there's three ענינים ויעקב הלך לדרכו, you know, he's making after Yom Kippur, after Simchas Torah, and after Shabbos Bereishis. Yeah, so I think that is in the Rebbe Maharash's maamar, and I think the Rebbe even added, I think, after ז' Marcheshvan. A דרגה, so this is this is the דרגה. This is we're holding at this point, and it should takeh be the real thing be'emet. A gute vokh, a gut chodesh. Yashar koach. Gut vokh, gut chodesh. Chodesh. Not you. Not talking to you. Will you send the replay?