Problem is in using or is it cuz they don't celebrate חמשה עשר באב, u'meila they don't have the expression so it's not really, I don't know, but nevertheless it's tamid used חמשה עשר באב. So the farbrengen is in honor of שבת נחמו and in honor of חמשה עשר באב. Those are the main two reasons. Then there is a small other tiny also reason which is mayn negiah, my personal negiah, that actually tonight is my birthday. U'meila, the Rebbe, one of the takanot of the Rebbe was that you should make a farbrengen time of your birthday. So I thought this would be a good opportunity, so l'chayim, l'chayim, l'chayim for all the inyanim, and you know, we'll have more and more berachot and semachot and hatzlachah v'hatzlachah b'chol mikol kol. Amen, amen. L'chayim v'l'chayim. Amen, l'chayim. By farbrengen in honor of שבת נחמו or חמשה עשר באב, what can be the the topic or the inyan that you speak about? Bifshitut is to chazer over inyanim that the Rebbe said, printed, which is there, and if it's printed and written, he didn't say it, he's saying it, to chazer over the fact that the Rebbe says b'nege'a the inyan of what nechamah is and b'nege'a the inyan of what חמשה עשר באב is, b'nege'a the Mashiach, and this is the main thing, this is the nechamah can be Mashiach, that's what we just to chazer over, not to say people say you say your own gedanken or tell over things from the farbrengen that the Rebbe said. Then legabei the other thing, which like I said, this is my personal thing, b'nege'a a birthday, so also to say over the shayachut to the Rebbe, which means basically, I mean people who are younger don't have that, but the people who are a little older know that when you think of your birthday, the first thing that comes to your mind, vadai it comes to your mind that your this is the day you were born, but the first thing comes to your mind, what comes into your zikaron? Going into yechidus, cuz that was by the Rebbe that by your birthday you went into yechidus. So if bichlal it says that you should mitbonen from time to time of the time went into yechidus, this is a farbrengen, but yechidus is something more powerful. So on the day of a birthday דארף מען זכור, so that's something also that was thinking in my mind that this is to remind ourselves, remind myself, the farbrengen the yechidus that I went into yechidus, and therefore maybe better that the Rebbe said. So that's basically the theme of the farbrengen in this this in this time for this reason. And first of all that's a davar making a farbrengen for a יום הולדת, this is something, there are 10 minhagim that the Rebbe made יום הולדת. I don't know if anybody remembers that when the Rebbe spoke about תשמ״ח, when he made, first he spoke about by the rebbetzin's birthday, and then he spoke about it אחרון של פסח באריכות, what inyan of a יום הולדת is, and in the end was printed 10 minhagim of a יום הולדת. The Rebbe made פשוט מנהגי יום הולדת, and then they gave it out, I don't know if you ever anyone was the younger guys, it's this is made like on parchment paper. מנהגי יום הולדת it says here, I don't know if people could see, מנהגי יום הולדת, and 10 minhagim. And if I remember correctly, I can't say 100%, but I think what happened then, I wasn't in New York, but I was involved in a lot of these things, so I think what happened is was that when they gave in to the Rebbe to be magiah the מנהגי יום הולדת, it's printed in the sichah of אחרון של פסח תשמ״ח, in ספר השיחות תשמ״ח. Look at the end of the שיחה אחרון של פסח, there's a special sichah for יום הולדת, the inyan of יום הולדת, and then at the end there is the 10 minhagim. I think when they gave in to the Rebbe to be magiah that, there was only nine. There were nine inyanim that came out. It was all taken besides what the Rebbe writes in Hayom Yom, besides from the different sichos, letters, came out that with minhagim. And the Rebbe added one. So besides the fact that he added one because he wanted that to be part of the minhagim, בדרך זו, it turned out that it should be 10. 10 is השלימות המספר, as you know, עשרת הדיברות, עשרה מאמרות, 10 here, 10 minhagim of yom huledet, and it is takeh kedai to keep as much as you can. So one of them is to make a farbrengen, and the reason for a farbrengen is, I don't know if the Rebbe writes it here, I didn't look at this now, here let me read it, לערוך התוועדות של שמחה. But here it doesn't say, but the Rebbe said that one of the reasons in the sichos he said is so that gute freint, that friends should be able to wish you. A yid vintsh't an, and a yid vintsh't an, that is mekuyam, so that's a I just mentioned derech agav. But בנוגע בכלל what the inyan is, is to discuss what the Rebbe has to say בכלל בנוגע to שבת נחמו and חמשה עשר באב. Now, חמשה עשר באב and שבת נחמו have a lot in common Even though שבת נחמו is the Shabbos after Tisha B'Av, and חמשה עשר באב is a separate, לא היו ימים טובים לישראל כחמשה עשר באב וכיום הכיפורים. But the whole thing in Chassidus, and what the Rebbe explains in pratiyut, that the inyan of חמשה עשר באב is connected to Tisha B'Av. In other words like this, I'll just say over, this is the nekudah in a maamar, in a maamar that I said actually in shul tonight. So, the nekudah is, the Rebbe brings from the maamar of the Rebbe Rashab, who brings from Etz Chaim, that the reason why חמשה עשר באב is such a Yom Tov because it's חמשה עשר בחודש. חמשה עשר is קיימא סיהרא באשלמותא, the 15th day of the month that's when the moon is full. And since Yidden are compared to the moon, דומים ל- ללבנה, and we count, מונין ללבנה, we count our year by the moon, so it represents the Yidden. So when קיימא סיהרא באשלמותא represents the יידן בשלמות, when the Yidden have a shleimus, which is when Mashiach comes. That's why ט\"ו באב is so special, because it's קיימא סיהרא באשלמותא, the month, the day of the month which the moon is full. But the Rebbe Rashab asked a kashya, the Rebbe brings it in the maamar, the Rebbe asked a she'eilah, if it's because ט\"ו בחודש, why דווקא אב? Should be every month, should be ט\"ו should be a Yom Tov. בפועל ממש, only ט\"ו ניסן is a Yom Tov, Pesach, and ט\"ו תשרי is a Yom Tov. But other ט\"ו is not. And then the kashya is even stronger, even לגבי ט\"ו ניסן and ט\"ו תשרי, משמע that ט\"ו באב is even greater than them. Because the lashon in the Mishnah is, לא היו ימים טובים לישראל כחמשה עשר באב.

There was no Yom Tov, means the other Yom Tov are not like חמשה עשר באב. What is the maalah? They're also they're also ט\"ו, what's the maalah? And the nekudah the Rebbe says, and this is written in the sichos, this is the Rebbe, this is one of the main nekudot that the Rebbe has בנוגע חמשה עשר באב, that what's the reason why takeh חמשה עשר באב is חמשה עשר בכלל is a big, special day? קיימא סיהרא באשלמותא. What's so special of קיימא סיהרא באשלמותא? The specialty is because the levanah was small, that's a yeridah, got smaller and smaller, and by a yeridah, the tachlit is yeridah tzorech aliyah, and ט\"ו, ט\"ו in the month is the aliyah after the yeridah. And since it's an aliyah after the yeridah, and yeridah tzorech aliyah should be greater than before, so ט\"ו represents a very high aliyah, should be higher than before. And farshteyt zich that when the aliyah the yeridah is very big, the aliyah after it is even bigger. The worse the yeridah is, the greater the aliyah. And since which month has the greatest yeridah? Av, because of Tisha B'Av. So the aliyah after Tisha B'Av is the greatest aliyah, and therefore, ט\"ו B'Av is the greatest Yom Tov because the ט\"ו of קיימא סיהרא באשלמותא after the yeridah of Av of Tisha B'Av is the greatest. And then the Rebbe goes on more in the inyan of ט\"ו, why ט\"ו is such a great thing, shaychus to Mashiach, because ט\"ו באב, the Rebbe goes in because ט\"ו is יו\"ד ק\"א, Mashiach will come there'll be יו\"ד ק\"א, not יו\"ד ק\"א וא\"ו ק\"א, be two יו\"ד ק\"אס, the whole אריכות is there that the Rebbe is מסביר. But then the Rebbe has an interesting שאלה. If we compare the aliyah that we have in ט\"ו that represents the aliyah of בית המקדש השלישי, the coming of Mashiach, to the fact that the לבנה also has an aliyah on ט\"ו, לכאורה it's not the same. The לבנה didn't change ט\"ו. It was, when it was a yeridah, it wasn't the pshat there was no לבנה and on ט\"ו you get a לבנה. What happened before is the גילוי of the לבנה was not there. Dos heist, you couldn't see it. When the לבנה was small, got smaller and smaller until it got completely you couldn't see it at all, pshat the לבנה isn't there? The לבנה is you could see. It's there, but you couldn't see. So if you couldn't see, the only thing that happened on ט\"ו that by the time you get to ט\"ו, now you could see the whole לבנה. So it's not really something new that's happening. So how do we compare that to the ענין of חמשה עשר באב when there will be the גילוי of Mashiach? It's not going to be just a גילוי of something, it'll be take seemingly a new thing. It'll be such great גילויים that it'll be great גילוי אורות, גילוי אלוקות, but it's not something that's there before, you just couldn't see it now you'll see it. It's a new תיקון כביכול going to happen. And since in Torah, everything is מדויק, so it has to be together. So the Rebbe says that the truth is that even even by the Beit Hamikdash, it's also only going to be the the גילוי of it, because be'etzem it's there from before. From the moment the Beit Hamikdash was destroyed, from that moment on, it says in Midrash: נולד מושיען של ישראל. So mimeila, the inyan of גילוי the inyan of Mashiach, what Mashiach represents and the Beit Hamikdash hashlishi, already happened then. אלא מאי, it was בהעלם. And it had to be בהעלם, if it wouldn't if it wouldn't be בהעלם you couldn't have the חורבן, so it was בהעלם. And what's going to happen when Mashiach will come, it'll become נתגלה. So it's mamesh it fits exactly to the way it was the way it's in the mashal, that it's only the inyan of גילוי that we're missing, and that גילוי we're going to get just like by the לבנה. Now, that's in the maamar. In the farbrengen, of that farbrengen, what the Rebbe explained was, he said, why do we make, by the לבנה itself, why do we make such a big fuss? As well, קיימא סיהרא באשלמותא, a big thing, when really, this kashya. See, in the maamar he asked a kashya, how does it fit to the inyan of Mashiach, and he answered it fits. But there he asks בכלל, why do we make such a big fuss of it when really nothing changed? The לבנה is the same לבנה, it's just we can't see it, now we could see it. But it's not something that is be'etzem essentially different that comes קיימא סיהרא באשלמותא. Before there was a big problem, the לבנה is small and now the לבנה becomes big. It didn't happen here. And the נקודה that the Rebbe said, which just fits to everything that the Rebbe בכלל saying, said the תכלית of everything is to bring גילוי into, to bring, the תכלית of a Yid is to bring גילוי אלקות into the world. The תכלית of everything is גילוי. And if it's the לבנה is there, the מציאות is there, but there is no גילויים that comes from it, there's no light that comes from it, it's missing the main point. And therefore, when you're able to have the light from it, that's an important point. That's why you make such a big fuss. And that fits to בכלל, what the Rebbe said the whole ענין of a Yid is to bring light into the world. The כוונה of our velt, bringing דירה בתחתונים, if you can't do it, then you're missing the point. The whole point is נרות להאיר, to bring the אור, and if that can't be done, it's not. It's al derech, I'm just saying al derech what the Rebbe explained בנוגע ג' תמוז. ג' תמוז versus י\"ב תמוז. י\"ב תמוז is the Yom Tov of the חג הגאולה, but the Rebbe said בעצם we should make the חג הגאולה, we should make ג' תמוז. Because ג' תמוז he was freed from jail, and he was freed from the פסק דין of death, chas veshalom. A sheinke י\"ב תמוז, vadai he was in Kostroma... Kostroma he was limited, but still he wasn't in danger, his life wasn't in danger, so we should make the Yom Tov ג' תמוז. And the Rebbe said take Chassidim should make that as a Yom Tov. But why didn't the Rebbe say, why didn't the Frierdiker Rebbe make it into a Yom Tov? Lichorah that should be the עיקר יום טוב. So he said, from the Rebbe's point of view, when he was in Kostroma and he was limited, he couldn't do his work of being מפיץ יהדות and מפיץ חסידות, etc., etc., then to him he's missing the main point. And when he was freed from Kostroma and now he's free to continue doing what he does, that's the vort. That's the day. Because from his point of view, and the Rebbe said, this is the הוראה we take from here, that that's the tachlit. I'm saying, so the same רעיון the Rebbe said here also, that the tachlit is that the לבנה shines, it gives off light. If it doesn't give off light, it's more or less like it's not there, it doesn't have a tachlit. And that's the inyan of Chamishah Asar B'Av, that the Rebbe explained, what's the מעלה of Chamishah Asar B'Av, which is the same thing as שבת נחמו. נחמו is also, what is the נחמה? He said Chamishah Asar B'Av is the נחמה on the Tishah B'Av. Tishah B'Av was the ירידה, this is the עליה, and then נחמו נחמו is also the עליה that comes. So, it's more or less the same thing, but different דרגות. Obviously, you have to know exactly, על פי חסידות, what's the difference between נחמו and, and, and Chamishah Asar B'Av. And the Rebbe even connects it, not in this farbrengen, but in different שיחות connects it to נחמו נחמו twice. Because when Mashiach will come it'll be, everything will be כפול, so it's double נחמה, which is connected to the next, one of the next הפטרות: אנכי אנכי הוא מנחמכם. By the way, there's an interesting vort that the Rebbe said from the Avudraham. Everyone knows this vort, but you know, it's kedai to, to repeat it. From the Avudraham, the Rabbi said this many times, printed in Likkutei Sichot, but he said at farbrengens many times, the Avudraham, some interesting vort בנוגע the שבעה דנחמתא, בנוגע the seven haftaros of nechama. First haftarah is נחמו נחמו עמי. Then comes the haftarah of ותאמר ציון עזבני ה'. Then comes the הפטרה אנכי אנכי הוא מנחמכם. And then, no, before that, is עניה סוערה לא נוחמה, let me Vaetchanan is נחמו נחמו עמי. Parshas Eikev is the haftarah, let's see here, ותאמר ציון עזבני השם. ראה, לא לא נחמה, let's see end of Re'eh, okay, עניה סוערה לא נוחמה. Next one is אנכי אנכי הוא מנחמכם, that's Shoftim. Ki Seitzei is just a second, here. Seitzei is רני עקרה לא ילדה and then Ki Seitzei, and Ki Savo is the הפטורה קומי אורי כי בא אורך. Then Nitzavim, שוש אשיש בהשם. So the Avudraham explains that the seven haftaros go with the seder. First thing is the Oibershter says נחמו נחמו עמי יאמר אלוקיכם. Who's saying this? The נביאים, the נביא. Because he's saying, he's repeating. He says, \"The Oibershter says נחמו נחמו עמי.\" So he's talking to the Yidden in the name of the Oibershter. So on that, that's the first haftarah. The second haftarah is ותאמר ציון עזבני השם. The Yidden answer, \"You left us. Why are you sending us a nechamah through the nevi'im? We want it from You.\" So that's Ekev, and then comes Re'eh, that the Eibershter takeh answers. In Re'eh, it says that the Eibershter answers עניה סוערה לא נוחמה. \"You're right. You are takeh the nechamah takeh is not a nechamah, because it's not enough.\" So first, he says עניה סוערה לא נוחמה. Sorry, first, he says נחמו נחמו עמי, then he says, the Yidden say that it's not good enough. The Eibershter says, \"You're right.\" That's the next one, עניה סוערה לא נוחמה. Then comes Shoftim, where he says, \"And therefore, what's going to happen? אנכי אנכי הוא מנחמכם. I'm going to be menachem you Myself.\" That's אנכי אנכי. Then after that, comes two, where the Eibersht, the next two is different, two nechamot, because it's אנכי אנכי is twice. So the Eibershter says two nechamot as the next two. And the Yidden answer, \"Oh, now we can be happy because now You did it.\" So that's the vort of the, the hemshech of the seven, of the seven, but it's all noge'a to the double, that it starts off with נחמו נחמו עמי, then it goes to אנכי אנכי הוא מנחמכם, and it's all this is the nechamah that the Yidden get from the Eibershter. Now I just want to mention the noge'a Shabbos Nachamu, the emet is that Shabbos Nachamu, the Rebbe didn't farbreng so often Shabbos Nachamu. Later on, when he farbrengt every Shabbos, obviously after מ״ח, he farbrengt every Shabbos, he farbrengt Shabbos Nachamu also. But till then, שבת נחמו was not from those שבתים There were times that he did, but not so often. Almost wasn't שבת חזון he didn't farbrengen, and שבת נחמו. Then later became that he started farbrengen שבת חזון, also not always, but I think it comes out, I can't say, I didn't look through the חשבונות, that could be שבת חזון was more often than שבת נחמו. But then sometimes he would farbrengen שבת נחמו also. And the, so שבת חזון was the nekudah that to take חזון is the שבת before Tisha B'Av, to take the ענינים of אבלות and change it over. נחמו is lechatchilah, you don't have to work on changing it over because that's the ענין of good. But just trying to remind myself which, some of the farbrengenes, one of the farbrengenes I remember from שבת נחמו was תשכ״ט. Why do I remember that farbrengen? Because the Rebbe spoke then something interesting in ענינים of welt. It was a המשך to a farbrengen that he said, had פרשת ויגש תשכ״ט, this was בנוגע them landing on the moon, and שבת ואתחנן the Rebbe spoke at תשכ״ט. The Rebbe They landed on the moon in תשכ״ט. כ״ט is 1969, but the שבת פרשת ויגש I think was still before, still the 1968, whatever, but ואתחנן was happier later on more and that the Rebbe was ממשיך. What was the nekudah that the Rebbe spoke? The greatness of landing on the moon. So I remember the farbrengen on the שבת פרשת ויגש, and the Rebbe spoke about, spoke about them landing on the moon, and the הוראות that you have to take from it, and then ואתחנן the Rebbe continued. But one of the things that the Rebbe said then, and the Rebbe continued פרשת ואתחנן, was נוגע a somebody who claimed that this, that they reached the moon, is a setirah to what we say in Kiddush Levanah. In Kiddush Levanah, we say כשם שאני רוקד כנגדך ואיני יכול לנגוע בך, just like I'm dancing and I can't reach you, כך לא יוכלו אויבי לנגוע בי לרעה, no enemy should be able to touch me to do anything bad. The shailah is, אמאל מען געמיינט, they used to think that you can't reach the moon, so it makes sense. But now they reached the moon, so how could we say it? So actually the one that really, the Rebbe didn't mention a name, farshteyt zich, but it was Shlomo Goren, Harav Goren, who was the, I don't know what he was then, I think wasn't the chief rabbi yet, I think maybe he was, no, I'm not sure. Maybe he was the chief rabbi of the army, whatever he was, but he was a chashuver person, and he wrote that this is a re'ayah that we have to change the nusach, and he actually said that in Masechet Soferim there's a little different nusach, and we have to change it like there, because you can't say ואיני יכול לנגוע בך. How could you say you can't reach the moon, we see it's against the metziut, we could reach the moon. The Rebbe mentioned I think דאס אין פרשת ויגש also, but this time he spoke much more. He said very sharp words, he said this shows that the person doesn't know the simple pshat of what we're saying, which every little kid knows. Every, ask any little kid, what is the taytsh of the words that we say in Kiddush Levanah? The taytsh of the words is very simple: כשם שאני רוקד כנגדך ואיני יכול לנגוע בך, just like I'm dancing to you and I can't touch you, so too no one should touch me. We're not saying you can't touch the moon. All we're saying is that you can't jump and reach the moon. That's what you can't do. And that, that's true. And I remember the expression the Rebbe used: און דערוויילע איז נאך נישט געווען אז א ייד, מיט א לאנגע ווייסע בארד, גיט א שפרונג, און ער קריכט צו דער לבנה. It didn't happen meantime that a Yid, alter Yid you should say, should give a jump, that's what we do, it says you do three jumps before you say this, and then you say כשם שאני רוקד כנגדך ואיני יכול לנגוע בך, I'm dancing and I can't get to you, כך לא יוכלו אויבי לנגוע בי לרעה, and דערווייל that didn't happen. So, how could you say that? But the Rebbe spoke very sharp against him. How could he write such a thing saying that then this is a nusach that's מקובל ביי יידן for all the years, and you're going to say that that's wrong, because he tried to cover it up by saying, 'ס'איז דא א גרסא in Masechet Soferim which is a little bit different, and this is a re'ayah that the girsa we had all these years was wrong and we have to follow that girsa.' And the Rebbe, 'What are you talking about? If this is the girsa that we have, all the יידן throughout all generations are all saying this, then this is the right girsa. But you don't understand, you don't know simple pshat of...' He spoke very saying like this, and he said, 'Especially you should realize it, the pshat, because you live in a place,' he didn't call him by name, but he said, 'you live in a place where this inyan that the enemies should not be able to touch us לרעה is important to you. You live in a place where there are enemies there, ארץ ישראל with enemies all around, so you should know better the pshat what the words mean לא יוכלו אויבי לנגוע בי לרעה.' And just saying things like that, the Rebbe was very... Another nekudah that the Rebbe brought out, I don't know he was ma'arich in this farbrengen, I'm mentioning because it's Parshas Va'eschanan, in this farbrengen, he was ma'arich it more in the farbrengen of before, but this farbrengen also, and then there's a in a letter, בנוגע going up to the moon, he said that there are some people who became very מבוהל, very מבוהל. It brought them sfeikot in emunah. Now that we're able to reach in the heavens, eppes it's it's reach the heavens, a סימן עפעס that we always, we knew the Eibershter in heaven, איך ווייס וואס, I don't know, so and it says השמים שמים לה' והארץ נתן לבני אדם, how could you do it? So the Rebbe said, 'finkert farkert! There's nothing new that happened here, there's nothing new that took place. It's the, it's the the the they have the technology that we have just was a little bit another level that they took it that they're able to go to the moon. There's no change in anything, and adraba,' the Rebbe said, 'the more that you see in the כחות הטבע, all that this is, is using natural kochos that they develop, were able to develop that's there to be able to reach the moon, the more you re- see the כחות הטבע, the more farkert, you should see gedulas Hashem'! One of the things, it says how do you see gedulas Hashem'? When you recognize מה גדלו מעשיך ה' or מה רבו מעשיך ה', what does it say in Chassidus? Look at the velt and the big velt, and look how much things there are, and all that made by the Eibershter, wow! And the more kochos you realize that the...' there is in teva, the more you see the גדלות of the Eibershter. So that's what this is supposed to do. So, but this is also one of the things that the Rebbe spoke about in this Parashat Vaetchanan. Now, noge'a the other thing which again I said which is more personal to me, but it's not personally to the punkt today, but the inyan of יום הולדת as I said that when you have a יום הולדת, you remind yourself of what יום הולדת meant years ago. This was years, years before the Rebbe made the יום הולדת as the מנהגי יום הולדת, איינגע— but the idea of going into yechidus, that when you came to your יום הולדת, everybody, every bochur or every person bichlal had a chance to go into the Rebbe in yechidus, יום הולדת. So in in our eyes, in our minds, the inyan of יום הולדת connects to going into yechidus, which means when it comes a time like that, you think about, you try to remind myself the inyan of going into yechidus, what it meant going into yechidus.

So, to just talk about the feelings that one had, and what I'm going to say is not me or anybody, this is all of everybody, knowing from the time when we were bochurim in 770 how it felt when a bochur was going into yechidus. And these are things that you knew ahead of time because you know when your יום הולדת is, and the seder was that the last yechidus that's there before your יום הולדת, you would go in. Now, sometimes it could have been the night before if that was yechidus. Now, sometimes there was no yechidus in certain times, three weeks there was no yechidus, there was certain months there was no yechidus, and a week before a farbrengen, like before י״ב תמוז, before יו״ד שבט, there was no yechidus, so you have to calculate and see when is the last yechidus before my יום הולדת, and you would go in. Now, sometimes it would be for different reasons that you'd go in earlier. For myself, my יום הולדת, like I said, is tonight, י״ב אב, and usually I would go on מרכז שליחות. And מרכז שליחות, which was one of the things that the bochurim did, and so my יום הולדת happened to be in the middle of מרכז שליחות, so I would go into yechidus before we would go for מרכז שליחות, which sometimes would come out two or three weeks before the yom huledet. But whatever it is, we, every bachur knew when he's going in, and what's what happened was started the preparations for going into yechidut. And this is something that was if you start thinking about it, a certain experience that it's you're able to, if you work hard on it, to experience now, too, when you go to the ohel. So, if you want it, but it's it's still far harder because we're גשמיותדיקע people and we relate to when you see it kifshuto, and you go in to the Rebbe, and you see the Rebbe sitting on his chair, and you're there with the Rebbe, that we relate to more, even though be'emet we know when you go to the ohel, this is really yechidut. Or I'll tell you, some people going into the Rebbe's room reminds you even more of yechidut, because it's mamash the place and it's here. I know some myself, when you go into the Rebbe's room, you get the feeling, it reminds you. Those people who are in New York and go very often, it loses a little bit because it becomes part of your shul where you daven. But if you don't go so often, so when you go into the Rebbe's room and you you you metzayer yourself, and automatically, you don't even have to work hard to be metzayer, you just look at it, walk in and see the Rebbe's chair there and you metzayer this, so it brings you back to the feeling of yechidut. So, you could do that with hachanot, but it's still not the same. But I'm just saying, but when it was really when you went to yechidut, the feeling was of hachanot, you could tell on a bachur without knowing, you could see on every bachur you would see that you see he's ready to go into yechidut. You could see that without knowing. The ערנסטקייט. Minimum days that a bachur would make hachanot to go into yechidut, the minimum was seven, seven days before, a week before. Now, a week before would be a complete different ציור. And the לשון, the ענין of a week is written in the Frierdiker Rebbe's שיחות, in the רשימות it says, chasidim used to make hachanot for seven days. I mean, the עכטע חסידים made hachanot for a year. ששה חדשים בשמן המור וששה חדשים בבשמים ובתמרוקי הנשים, was was the לשון in the Megillah, that to go into yechidut, you have to prepare for six months and six months in different avodot. And there were chasidim that were prepared and didn't go in, it's like a year, two years, longer. But al kol panim, the lashon is that seven days, and you could tell on a bachur that the bachur is going into yechidut to the Rebbe. And this was even a simple bachur, not the big ovdim, because they knew that this is going into the, ווי מ'זאגט, the kodesh hakodashim. And so the hachanos that were there, the ernstkeit, the קריאת שמע שעל המטה, the davenen, the keeping seder, that this was mamash, that by the time you went into yechidut, you were mamash a keli for it. That's how it was. To remind myself, you know, how things were then, brings me back to the feeling, the feeling of hitkashrut. Beside the feeling of hitkashrut to the Rebbe, because when you walked into yechidut, you really felt the lashon where it says אנה מלכא בכדי. I mean, the Rebbe says that farbrengen is yechidut. Actually, somebody who wrote to the Rebbe after yechidut stopped that he wants to go into yechidut, and the Rebbe wrote, ובודאי ינהג כמנהג אנ״ש בזמן האחרון שנכנסים ליחידות בעת ההתוועדות. For sure, you're going to behave like the minhag of Anshei Shlomeinu now that you go into yechidut during farbrengen. And there are, takeh, many people that got answers before. They had she'elot, and they would have normally asked the Rebbe in yechidut, and by the farbrengen, and that they came, they got answers to the she'elot. That happened, those that were zocheh for it. Then you had dollars. Going by dollars was even more personal, but it's still different. It's still not the same. Standing in front of everybody, you go for a second, the Rebbe gives you a dollar. I'm not talking mitzad the Rebbe. מצד the Rebbe, it's all the same. The השפעה is all the same, but מצד us. We're talking מצד us, גשמיות'דיקע people that we relate only to גשמיות, we don't relate to things that, you know, עבודה, because we're not such big people. So מצד us, that's not the same. But going into yechidus was something that was was the feeling that you got and the הכנות that people made, they felt that they're going into the קדש הקדשים. Like it says in the, in Hatomim, that there I think it's Reb Shmuel Levitin, wherever he describes when he went into when his father told him, a whole long אריכות how he came from from Homel, and this he... Anyway, I think I mentioned it once before in a farbrengen as it came out, and his father tried to explain to him what's the ענין of, what's so special about it. And he start explaining that we used to have a בית המקדש, and there was גילוי אלקות there, etc., etc. And now we don't have it, and the only place that, and the place now which is like the קדש הקדשים is the Rebbe's room. And the Rebbe is in the קדש הקדשים, like the famous story with the Baal Shem Tov also. Yeah, I think I mentioned it once before. And that's the feeling that you actually physically got to feel it. And it lasted for a long time, it didn't wear off. Not the pshat you went to yechidus and it lasted for a while, it didn't wear off. For months you'd feel. פֿאַרשטייט זיך מצד נאָך גשמיות'דיקע מענטשן, so it doesn't last that same geshmak for the whole time, but for a long time it was there that every time, remember every time that you would look at the Rebbe by mincha-maariv, the Rebbe only davened mincha-maariv in an upstairs, didn't daven shacharit with a minyan, or by קריאת התורה when he would come, and you'd look at the Rebbe, there was a different outlook. You looked completely, you know, looking, sometime a certain you see גילוי אלקות. You would feel it! That's how you would feel. And that's that's connected to יום הולדת. I want to say over some, some things which which I had when when I went to yechidus just to to review for myself. Remember before my, when I went into yechidus for my eighteenth birthday, now, those days, not every bar mitzvah bachur put on Rabbeinu Tam's tefillin. Used to be אַ מאָל, even in Lubavitch, they used to put on after the חתונה. Then it changed, I don't know what period or when it changed to eighteen years old. But even when it was eighteen years old, you would have to ask the Rebbe first. You would ask the Rebbe, you need הסכמה, and most times the Rebbe would agree. But it did happen sometimes that the Rebbe said no. Sometimes the Rebbe would ask, \"How often do you go to the mikveh?\" But בדרך כלל he would say yes. So, remember when I went into my eighteenth birthday, so I asked the Rebbe, and I went in a few weeks before my birthday because I was going on מרכז שליחות. So, I asked the Rebbe in the צעטל if I should start putting on רבינו תם'ס תפילין, and the Rebbe said, \"בנוגע דאָס וואָס דו שרייבסט וועגן רבינו תם'ס תפילין\", so I should start putting on רבינו תם'ס תפילין. So, I asked the Rebbe, \"Should I wait till I become eighteen, or should I start putting on right away?\" So, the Rebbe said to me, \"וואָס פֿריִער מיט אַ וואָך, וואָס פֿריִער מיט אַ טאָג, איז אַלץ בעסער.\" That the earlier with a week, earlier with a day is better. And we see, we knew that that the רבי האָט געהאַלטן, because the Rebbe wrote already in תשי״ד, not even תשט״ו, תשי״ד, the Rebbe was מגיה the first שיחות from the first days of shivah, so there's an הערה that is about רבינו תם'ס תפילין, and the Rebbe writes, brings quotes about רבינו תם'ס תפילין, and he quotes from a something that, you know, hard to repeat, but it says the Be'er Heitev, עיין שם. didn't come out. The Kaddish before הודו, he didn't come out. And we takeh wondered right away, what's what's he going to do? Because he's missing a Kaddish. If he doesn't come out, maybe he'll come out to the Kaddish, go back into his room and come out later to Kaddish, to the other Kaddishim. לפועל, he didn't come out to Kaddish, that first Kaddish. And what he did was, when he came to Mincha, before he started אשרי, he said משניות again and made up the Kaddish. Anyway, but what we were wondering, what is he going to do בנוגע, he's gonna come out? Like usually he would come, when he didn't דאווען the Shacharit with the minyan, he would come out, the Rebbe would come out to קריאת התורה. But since he was saying kaddish, he had to come out right before קריאת התורה to when they said after Hallel, the minyan said the יום, the Rebbe would have to say kaddish, and then it's קריאת התורה. So the Rebbe came out to that time when the minyan held by the יום, said kaddish, stood there for קריאת התורה. Now what's going to happen? That's what we didn't know. What's going to happen now? Because after קריאת התורה, he said אשרי, ובא לציון, and everyone took off the tefillin, put on Rabbeinu Tam's tefillin, it takes a few minutes, five minutes, seven minutes, what it takes, and then they would start Musaf. But the Rebbe doesn't have to be there till the kaddishim, till the kaddish of אין כאלקינו. So what would we do, what would the Rebbe do from after קריאת התורה, after they put the sefer Torah back till that? It's going to take 10-15 minutes. So when the chazzan is saying the the חזרת הש״ץ or the davenen is one thing, but the time in between, what's going to happen? The time in between, the Rebbe finished saying kaddish, and they finished ובא לציון, everyone is going to start putting on Rabbeinu Tam's taking off tefillin, putting on Rabbeinu Tam's tefillin, it's going to take time, the Rebbe is going to stand there, it's going to it's very didn't, we didn't know what to do. We didn't know if he's going to go out. So, the truth is, chevra of my class were still not 18 then then, so we didn't put on Rabbeinu Tam's tefillin. So that was the eitzah. The eitzah was that as soon as ובא לציון, everyone of us ran out of the room, took off the tefillin, the Rashi's tefillin took, you know, 10 seconds, 20 seconds to take it off, and run right back and the chazzan would start right, we got a chazzan to start right away Shemoneh Esrei, say kaddish and start Shemoneh Esrei so the Rebbe should not So there is a maalah turned out by us not putting on Rabbeinu Tam's tefillin. But l'foal, it was because we were not 18. So when I asked the Rebbe בנוגע רבינו תם's תפילין if I should put on, and he said וואס פריהער, מיט א טאג, מיט א וואך פריהער, אבער א טאג איז בעסער. And he said that I should have my own to make sure, because if you don't have your own, you could forget. L'foal mamash, in the first few weeks, one day I forgot to put on Rabbeinu Tam's תפילין. So used to it, you know, I forgot. So I went to yechidus the next year, on my 19th birthday, I wrote to the Rebbe in yechidus that I forgot to put on, one day in the beginning I forgot to put on Rabbeinu Tam's תפילין. So, what should I do? I don't remember the לשון I used, is a tikkun or whatever. So the Rebbe answered me, said, בנוגע this וואס דו שרייבסט regarding Rabbeinu Tam's תפילין, so he said like this: First of all, since you say it was in the beginning, when you started started putting on, not so bad. He didn't טייטש אויס what he means, but I understand what he means. What's the pshat, what's the problem not putting on? For five years after my bar mitzvah, I didn't put on, right? So there's another day I didn't put on. Why is it even a fuss? The answer is, because when you start putting on, it's like a neder. You have to put it on now, because you took upon yourself to put on. So that's what the Rebbe said. In the beginning, is because it was in the beginning, it's not so bad. He didn't use the word because it's it's not a neder yet, but still he said, still in the beginning, which makes sense, that's what I think he meant. So it's not so bad, he said. And then he said, what you should do is you should learn in נגלה הלכות תפילין again, so חזר over הלכות תפילין in Alter Rebbe שולחן ערוך, and he said how you write the אלף בית, how you write the letters, and that's, I think, what he meant. And that's in נגלה, and in chassidus you should learn the maamarim that deal with תפילין. And that will make up, that's what he told me, that's that's the next yechidus, a year later, בנוגע רבינו תם'ס תפילין. The other thing he would say, the way it comes out the קביעות, that י\"ב אב many times comes on a Friday. It's a common קביעות that should be on Friday. So whenever I went to yechidus and the יום הולדת was Friday, so the Rebbe, besides the things, the regular things that the Rebbe would say, the יום הולדת usually would say you should have an aliyah the Shabbos before, and you should give tzedakah for שחרית, מנחה on the day, you should be mosif a shiur in נגלה and Chassidus on that day, and then he would give the brachah. So in addition to all that is, you call it the standard stuff, if you want to call it standard stuff, the Rebbe also would say, and he told this to me a few times, that because your יום הולדת is Friday, make sure to ma'avir the sedrah on on your on the day of your יום הולדת. So he said, because it comes on a Friday. Which seems to be saying, lichorah, that it means that be'etzem it's not that geferlech if you don't do it on Friday, because otherwise you got to do it on Friday anyway. It does say you should do it on Friday, you should do it at least before the meal of Shabbos, whatever, but on the other hand, there's a ma'alah, a big thing in doing it on Friday, so that's why he said you should do it on Friday. So, that's another inyan of of יחידות that the Rebbe said. One of the יחידות'ן one year I went to camp also, I went to to Merkaz or I went to camp. So when I went to the יחידות before I went to camp, because י\"ב אב in the middle of camp, so I wrote to the Rebbe, I'm going to camp, I was going there to be together with actually with Rabbi Galitzky, this was תשכ\"ז, I think, Rabbi Galitzky, we were both learning directors in Gan Yisrael in Swan Lake, so it was before Parksville. So I wrote to the Rebbe, I'm going. So the Rebbe said to me at יחידות, he said, being the first in camp, זאלסטו זעהן מאכן א שיעור אין חסידות מיט די counselors. You can you should make a shiur in Chassidus with the counselors. Now, the problem is that it's totally in other people. You have to have people that want to hear the shiur, want to learn the shiur. So actually, there were those years there were still counselors not ליובאוויטשער, בחורים from other ישיבות, ליטווישע בחורים who came as counselors. So actually, they were the ones that really happy to learn a shiur in Chassidus. So I had a shiur in Chassidus with with these counselors. So, this is just whatever to be remembering of time when you would went to יחידות. While the personal שייכות to the Rebbe comes to יום הולדת, since it's connected to יחידות, it reminds you the personal. Remember תשכ\"ד, I don't think I ever said this over, this was a feeling I had. תשכ\"ד תשכ\"ה, the ישיבה started in תשכ\"ד, the ישיבה here. For תשרי תשכ\"ה, what happened was, the Rebbe wanted we should divide the בחורים. There was only שלוחים then. Another, what? Two בחורים. So the Rebbe wanted that the first half of תשרי, half of the בחורים should go, and the second half, they should come back for the second half, and the second half, and he said when, one is from שבת מברכים till after Yom Kippur, and the other, and they should go back, and then from Yom Kippur till after Simchat Torah, the other group should come. So that's what we did. And there were mainly only two הנהלה members then, myself and ר' לייזער טייטלבוים. So we decided that we're both, we're going to do the same thing. You have to have somebody, even though they were שלוחים and they're, they were actually very mature, חסידישע, באמת גוטע בחורים, that They don't really need somebody, but still, no, we felt it. So we divided, made a גורל. I got the first half, even though I really wanted the second half. I got wanted the first half to wait to be I wanted the second half. L'foal the גורל came out the first half. So I came for שבת מברכים, for Rosh Hashanah and Yom Kippur. And I was supposed to go back for the second half, and Rabbi Teitelbaum, ר' לייזער was supposed to come. לפועל ממש when it came to go back, I just couldn't bring myself to go back. I just couldn't bring myself to go back. To go back for Sukkot and Simchat Torah, go back to Miami? אבער די בחורים, ומצווה ועומד, so they went back and the other group came. So I remember I got tons of phone calls and I called Rabbi Teitelbaum and I said, \"You come back, you come here. Do I really have to come back?\" The bottom line is I didn't go back and I stayed. And it bothered me so much because I knew I I probably did the wrong thing. I probably did the wrong I should I should have gone back. But I remember Simchat Torah, and I had my place by Simchat Torah, right in front by the בימה of the Rebbe. And I'm standing there and every time I looked at the Rebbe but my stomach went because I knew this is wrong. And I'm standing and standing, and then when they made an announcement, you know they gave out הקפות and they made an announcement who should be, so they said for the אורחים from Miami. So oh, so I started going from there, started pushing and I turned around and the Rebbe gave a look at me and gave such a smile. Of course, just to show the Rebbe to make someone feel take away, you know, the feeling. From that moment on, it was okay, I didn't have that feeling anymore because ממש he gave such a look and I looked back, I was going and I looked turned around to look, and he looked at me, not only a smile, made something like that with his head, smiled, made like that. So the Rebbe, you know, went into the עומק הנפש and and in other words make a yid, a yid feel good.

Anyway, going back to the real thing, this is all my expressing my personal things of of farbrengen, but going back to שבת נחמו and and חמשה עשר באב, it's all the theme of the ענין of Mashiach, which by the Rebbe this was his whole life and everything is להביא, כל ימי חייך להביא לימות המשיח. And it's by the Rebbe you had two, you could say two opposites. On one hand, there's so many ביאורים in Chassidus and in the שיחות, the מעלה of golus, the greatness of golus. And in the golus you could see the geulah. And at the same time, the Rebbe was saying, \"How could we go with the golus? The golus and the golus, you can't have it.\" It's both. In the golus you have to see it. And the whole ביאור of the Rebbe בנוגע, where it's also farbundn with נחמו, the סיום of מסכת מכות, which everyone knows about, but just just chazer over the vort, when Rabbi Akiva was משחק, when they came to the בית המקדש, and they were crying, the חכמים, and he was משחק. And they asked him, \"Why are you what why are you smiling? Or why\" The Rebbe used the לשון in one of the farbrengens when in a סיום of מכות, he never used the word laughing, רבי עקיבא משחק, he said Rabbi Akiva gekvelt, angekvelt. Gekvelt means, I don't know how to say it in English, gekvelt is not laughing, gekvelt is enjoying or something like that. So the Rebbe explains, so he he asked them, \"Why are you crying?\" So they said, \"Why we're crying? The חורבן בית המקדש. Why are you\" so \"Why are you smiling, or why are you\" so he said, \"Because I know that this proves to me that the נבואה of the geulah is gonna come true.\" By the way the Rebbe is מסביר not only he said that, what he meant was he saw in the חורבן, he saw the geulah. He saw the truth. So looking it back, the same thing by the Rebbe, he saw in the חורבן he saw the geulah. So why is the geulah so important? So it's both. I said many times by the Rebbe in the sichos this is the the the combination of two opposites, which are not really two opposites, and by the Rebbe that's an ענין עיקרי in a lot of sichos, the higher and the lower, the ruchniyus and the gashmiyus, shamayim va'aretz, all this, and this also. You have If you really see in the galus you see the geulah, you really see it, not just we we say it also, but we don't see it, but if you really see it, then why do you really want want want the geulah if you really see in the galus you see the geulah? It's al derech the ווארט מ'איז דאך מ'איז מקבל יסורים באהבה, the story that that it's the Maggid sent somebody to Rav Zusha and Rav Zusha said doesn't, I don't know why he sent him to me, I never had anything bad. Because he had so much צרות, so much יסורים, but to him he saw everything good. That's the pshat that צדיק וטוב לו, is צדיק גמור. A צדיק גמור sees the good in everything. Mimela by him, takeh he he never realized at all that it's bad. So if that's what it is, so by the Rebbe you see he saw the like he said the א in the גולה, he saw the geulah. So one thing is for others, because others don't see, but even for him. Al kol panim that's stam a she'eilah how it works, but לפועל by the Rebbe he saw the geulah and that brought him takeh to really need the geulah, even though he saw. Whatever the הסברה is, I don't know. That that everyone should think. But this is what Shabbos Nachamu is, this is what so we have to make hachlatot, and אני הקטן בתוכם specially, hachlatot to add more in learning and davenen, hitkashrus, and that will definitely hasten the coming of Mashiach. We'll see the Rebbe again and we'll see the geulah sheleimah. L'chaim l'chaim. Rabbi Frankfurter, זייט ממשיך. I'm not going to speak a lot, so don't get too comfortable. Just want to wish you I don't know everyone else is muted, but I want in everyone's name I want to wish you a שנת הצלחה בגשמיות ברוחניות. יאריך ימים על ממלכתו. And as I said before, now it's מצודתו פרוסה on all, you know, כל כדור הארץ. Well the Zoom everybody's thing. Just two things. You mentioned the sicha the Rebbe spoke on the rebbetzin's יום הולדת, so I was in Crown Heights at the time. The sicha was in the morning. It was it was after Yeah, yeah, that שיחה, כ״ה אדר. So I was walking Kingston and then the siren went on, so I walk into המפיצים, the the old store before they renovated it, and he had it on loud speaker, so I heard the sicha over there in in the store the the sicha with the יום הולדת. And I have for the tefillin Rabbeinu Tam, I had the same thing also. It was a letter though I got from the Rebbe. I was traveling to Eretz Yisrael, and I made the mistake, I was still a young bachur, I made a mistake to check in my tefillin. And the luggage got lost, it got delayed, and I was in not in a Lubavitch place, and I I couldn't find a Rabbeinu Tam. I borrowed Rashi's tefillin, I couldn't find a Rabbeinu Tam's tefillin. So I missed that day. And so I wrote to the Rebbe and that was the answer I got also from the Rebbe as in the letter. That b'di'eved a loophole about being young, I was still 14 maybe. I was I don't know 14, 15 maybe. No, now it's different. I understand, it was a little bit later, but I was still at what I studied somewhere, I don't know. That time when you didn't do it because it's only because you accepted upon yourself. Now it's not It's there. You have to do it. I understand. But the Rebbe didn't tell me that solution. But you know, so that's it. You know, tonight is the Wasn't wasn't there a ma'aseh with a Vizhnitzer chasid? They they have a they have a minhag by the chasunah they put on Rabbeinu Tam, the Rebbe told him to put it by by mitzvah, it was a whole ma'aseh, I don't remember the whole ma'aseh. And he had miss miracles. So a Vizhnitzer chasid came by the Rebbe, and the Rebbe told him and he should put it on before his chasunah. And that was a whole ma'aseh, I think. That's a good think to think. Anyway, okay. Somebody Somebody remembers. Okay. Rabbi Shapira, you mentioned that sicha about Rabbi Akiva, as a very first יום הולדת שמח, מזל טוב, שנת הצלחה. And thank you for agreeing to open up a share of wisdom and thought and inspiration with everyone out there. What? I have to be careful what I say. No, no. There is no need to be careful, you know? Fil fil bakve'mt, you know? It's a You know, you know, it's It's okay. Nobody's going Nobody's going to come sue you for anything, don't worry. But that that sicha takeh is been, I think it's a very interesting sicha, but you want to share with us a little bit more about that sicha because the Rebbe asked some very interesting question, why Rabbi Akiva asked them bichlal why they are crying and you know, what what is the hava amina why they're crying, and the Rebbe explain. If you I don't know if you could elaborate a little bit more about that sicha, it would be greatly appreciated. It's a very, very geshmaka sicha. Okay, when Rabbi Frankfurter finished I'm finished, I'll I'll Continue, and then No, no, that's it, that's it. That's, tonight no, for sure not. Go on. Yeah. You said, Rabbi Oirechman, you're right. Rebbe asked the she'eilah, what was the she'eilah that he asked them? They asked him, למה אתה משחק, that's understood. What What What is there to smile about? But he asked them, למה אתם בוכים, he didn't know? He didn't know why they're crying? He didn't know the חורבן בית המקדש? And the Rebbe even says in the sicha there, the Gemara tells us first that he was he tore keriah when they came there, when they came to Har Hatzofim. So, he himself tore keriah. So, he knows, did he forget about the חורבן, didn't so, what's the she'eilah, they're crying? And he asks the she'eilah on both, on the first story of the Gemara with המונה של רומי, and the second one. So, the nekudah that the Rebbe says in the sicha there, if I remember correctly, was is that he knew, but the she'eilah is the חילול השם that's there, that's what bothered him. When he They asked, when he said למה אתם בוכים, בוכים, why is that what's the she'eilah? No, I have to remind myself. What was the, benoge'a the first thing the Rebbe said that was a, a חילול השם. What was the second thing when he said למה אתם בוכים? Somebody remind me, just what was the she'eilah? No, you're right. You're right. About about that חילול השם, that what bothered them. The Rebbe, you know, asked like, what what what really bothered them, and that they were they were crying. And they says because Rabbi Akiva is all, כל דעביד רחמנא לטב עביד. It's all for good. Everything is for good, but they say what bothered them is still the חילול השם, so, yeah yeah. That's That's what I'm saying. That's the davar, the חילול השם that's happening now. And the she'eilah the Rebbe makes there is, a חילול השם of now, but because of that later it's going to be better, what is גובר? It's a vort actually in nigleh there also. What is גובר when you have a she'eilah of הווה and עתיד? When you have a סתירה, which one is stronger? The now or l'mashal in halacha, the Rebbe brings the example in halacha. If somebody comes to Tzom Gedaliah, and the doctor says to somebody that, \"If you're going to fast Tzom Gedaliah, today you could fast. But, I'm telling you, you won't be able to fast Yom Kippur.\" What should he do? Now, Tzom Gedaliah is only d'rabbanan. Fasting Yom Kippur is a d'oraisa. Now, the d'oraisa is much stronger than the d'rabbanan. So, if you have a conflict of d'oraisa and d'rabbanan, obviously you have to do d'oraisa. But the chiluk is here that the d'rabbanan is now and the d'oraisa is going to be later. So, you have two, two ways to look at it. You can look at it in one way like this, \"Now I could fast, the halacha is fast. But when Kippur will come, you won't be able to, אונס רחמנא פטריה.\" Or we say no, we take now in consideration what's going to be later. Or לגבי a bris, a bris later if זריזין מקדימין למצוות, but if later you're going to have a bigger crowd, ברוב עם הדרת מלך. So, the שאלה is, what's what's גובר? And that was the two צדדים of the it's one, the sichah is a long sichah. The two צדדים of of this thing. Now, there's a חילול השם, but לפועל later it's going to be great גילויים. Is it kedai? So, they felt, but since now there is a חילול השם, so, as far they're concerned, it's no good, they were crying. And he said, \"No.\" He said that, \"Because this is going to bring later to greater גילויים, it's worth it.\" And the Rebbe says, that's Rabbi Akiva goes לשיטתו in other places where he says the same thing, that you look at the עתיד. And that's the bottom line, that Rabbi Akiva's derech was to look to see the עתיד doesn't only mean future, means look what's deeper inside than what you see בחיצוניות. And then they agreed, they said, \"עקיבא, נחמתנו. עקיבא, נחמתנו.\" But that's the bottom line that the Rebbe brings out in that farbrengen that on that in that siyum on Maseches Makkos, is this nekudah, to see in the חורבן that you see. Rebbe asks a kashya, he said, \"If I wouldn't see this, I wouldn't know if the נבואה of the of the geulah would become true and also.\" Anyway, a lot of פרטים in this. If I remember correctly, and I'm not sure if this is the one, but the Rebbe made a siyum on Makkos, if anybody knows which year this farbrengen is from to see if what I'm going to say is fits. Maybe it wasn't this, I have to know. But, on one time when the Rebbe made a siyum on Makkos, the Rebbe's mother said to somebody, \"eppes nobody even made a הנחה from that?\" And the Rebbe said that how much kochos he put into that siyum and how come nobody is eppes kocht zich in them? So, you have to know if it goes on this. When was this this siyum said? י\"ט שבט, תשט\"ו. י״ט שבט תשכ״ה? Yeah. So it can't be that it's this, because she passed away ו׳ תשרי כ״ה. So it can't be that, it's some ones before when he said a siyum on מסכת. But on one of the siyumim on Makkos, I remember it was דוקא מכות, maybe I'm mistaking, that the she said over that the Rebbe mentioned to her, זיך איבערגערעדט, that he feels bad that no one wrote it down, when he put so much kochos in it and it was a... So maybe it's on a other other siyum, I don't remember. I think עס דאכט זיך מיר עפעס on this on this siyum. But the מעלה of this siyum is that this brings out the Rebbe's kook on everything. This siyum brings the kook of the Rebbe, that you can see Rabbi Akiva's koach when he said it, the way Rabbi Akiva saw things, that he saw everything, the depth of everything, the emes of everything. And he saw the good that's in everything, and connects it to when he said כל דעביד רחמנא לטב עביד. And that's what he instilled in us, how we should see the things. We should also see it like that. So he wants us to see the geulah in everything, and everything is good, and and at the same time to scream, we want Mashiach now, and to to be'emes to say that we want. It's not an easy עבודה. But like the Rebbe said quite a few times that a Yid is a neshama, and a neshama is a חלק אלוקה ממעל, and the Aibershter is נושא הפכים, so every yid can be נושא הפכים when you have these two things. He said l'mashal, the Frierdiker Rebbe, they once asked the Frierdiker Rebbe when he came out with about גאולה, על על לאלתר לגאולה לאלתר לתשובה לאלתר לגאולה... So, at the same time, he was saying Mashiach is coming now, and he told people: Buy buildings, build schools, and do things like that. So they asked him, \"How do you... You just said Mashiach is coming, how do you do...?\" So he says: There's no setirah. Mashiach is coming, we have to know, and the Aibershter wants us to behave in דרך הטבע, so in דרך הטבע we have to take care of things and do it. So, and and both have to be be'emet, that's if if one would be have to be be'emet and one has to be superficially, look you can understand. Both be'emet! How could they both be be'emet? How could you see in Shabbos in חזון, in in the three weeks, in the nine days you could see the עומק הדבר, that this is the stepping stone to the גאולה, and at the same time feel so bad, how could we be in גלות, and it should be like the virus, how could you be in גלות, when will this this whole thing stop? Aber, obviously we can, the רבי מאנט עס. And this is what we're supposed to take out from a time like this. So when it comes to נחמו or Chamishah Asar B'Av, when it's takeh dealing with the Here it's already not dealing with חורבן, and we have to see the גאולה in the חורבן, we're dealing takeh with with נחמה. But we have to see it that way, we have to do it that way. Rav Shapira, l'chaim! L'chaim ul'vracha. It's Ami Levin, wishing you a mazal tov. Thank you. Should be יאריך ימים על ממלכתו, מיט בריאות נכונה, אורך ימים ושנים טובות, אמן. and everything should be good. It was it's a pleasure being part of your community under under the השפעות. So l'chaim! L'chaim, yishar koach. Anyone else want to say something? I'm not talking saying something to me. Say something noge'a that.. Noge'a the ענינים that were involved.

This is basically getting close now to Elul. The next step is, besides after חמשה עשר באב, is ך׳ אב. And I have to tell you, from ך׳ אב on, starts Elul. Many times, at the end of the farbrengen, the way I remember, from the years that I remember, the end of the farbrengen of ך׳ אב, first of all the Rebbe spoke ך׳ אב and all the inyanim, and at the end, he told to sing אבינו מלכנו. האָט מען געזען, that's it! Now starts avodah of Elul, already Elul, and to different It's another avodah. Didn't it start... Rebbe says in the sichah that ך׳ אב, some people would make התרת נדרים. There's a מנהג בישראל to make התרת נדרים on ך׳ אב because it's ארבעים יום קודם יצירת הולד, it's 40 days before Rosh Hashanah, just like we find the cheshbon of 40 days before Yom Kippur, from ראש חודש אלול, there's a cheshbon of 40 days before Rosh Hashanah, that's from ך׳ אב. What were you going to say? I Didn't it start didn't it start from ט״ו באב? Oh, both. The Rebbe said a few times, yeah, that you could wish, he brought quoted quoted the Munkatcher Rebbe, you could wish כתיבה וחתימה טובה from ט״ו באב. Actually, I think that you're right, the Rebbe said that חמשה עשר באב is the גימטריא כתיבה וחתימה טובה. Yeah, yeah. So it's there, but that's that's Yeah, that's something. But בדרך כלל it was, because ך׳ אב the Rebbe still spoke about Av and... Yeah, and he said more than once that from חמישה עשר באב you could start wishing כתיבה. So yeah, Dovid Dovbel starts there also. By the way, that sichah that you mentioned about Rabbi Akiva, the Rebbe also connected the idea נחמתנו נחמתנו with the word נחמו נחמו twice. Right, right, right, right, right. At the tish, חמישה עשר באב is the Rebbe a lot talked, a קורצע שיחה a lot with כל המוסיף מן הלילות על הימים. Yeah, yeah, ימים ולילות. A lot, מאן דמוסיף יוסיף, yeah. And we have to מוסיף זיין. Yeah, a lot of, and I remember the farbrengens were came out Shabbos sometimes and even in the weekdays there were certain farbrengens. And just like the Rebbe would call Likutei Torah and Torah Or, the חסידישע פרשה, there are some that every inyan, everything, at a particular time would learn the inyanim of the Rebbe on that inyan. And there is so much. You know, Sefer HaSichot that they gave out is a big, big מעלה, that it has טאקע a collection of all these שיחות בנוגע all the different Yomim Tovim. But when you learn the שיחות on the different Yomim Tovim, you get a different outlook. To learn Chassidus, everything is based on Chassidus. The Rebbe didn't מחדש חידושים עפעס נייע מדרגות, in אין ערוך a מדרגה, what is נתגלה in in Purim, it's all from Chassidus. But he put it down in such a way that we could relate to it, with הסברה. So when you learn it in a מאמר Likutei Torah and maamar in Torah Or and you'd learn about the Yomim Tovim, it says it's called מדרגות, this is a מדרגה, this is עתיק, and this is a מדרגה, this is אריך, and this, and it tells you how the Yomim Tovim are. But it doesn't really give us a look on Yom Tov, us from our eyes, because yeah, in קבלה שטייט אז דאס איז עתיק. וואס, ווער ווייסט וואס איז עתיק? ווער ווייסט וואס איז אריך? ווי א לענג, אפילו מיט א ברייטקייט, מיט א ביאור אין חסידות, we don't really know what it's talking about. That's why the Alter Rebbe said when they asked what, but when Mashiach will come, he said that, \"אהה!\" Because now we learn things and we don't really understand it. Learn about עתיק, what what is עתיק? We heard Mashiach will come, we'll see, \"אָט, אה, א דאס איז דאס!\" So now we don't really know. But the way the Rebbe is מסביר these ענינים, brings it down, the same ענינים, brings it down in such a way that you have a different outlook on a Yom Tov. On everything. Remember sometimes the maamar, not of Rosh Hashanah, of Erev Rosh Hashanah, the Rebbe would say a maamar, so it were quite a few times and the Rebbe was מסביר what tekios is. So you would think going into Rosh Hashanah, oh now you see what Rosh Hashanah is! So the big Chassidim used to take it from the Alter Rebbe's maamarim, like the שאלה with ר' Moshe Vilinker, מעשה, נו, ווי גייט ער, Rosh Hashanah, he was once going on a trip, and it was Erev Rosh Hashanah, and something they were delayed, and he was going in a wagon, and he was in the wagon together with the Radaal. The Radaal was ר' David Luria, he was a ליטווישע פון די גדולים, and he was the Rav in ביח... Bikhav Yashan? And they were going, and they saw it's getting late. So the Radaal tells the driver, \"Stop! I would be stuck in a place where we won't have a shofar, but that's the din. You can't go חוץ לתחום for doing a mitzvah of shofar, that's the din.\" And and the the ר' Moshe R'' Moshe Wilinker started screaming on the driver, \"Go schnell, go, sh- go, go, don't stop, don't stop!\" And he said to him, \"What do you mean go?\" So he says to the Rada"l, he couldn't he couldn't pronounce a ר. Chasid of the Alter Rebbe, but he couldn't pronounce a ר. So he said: \"איך האב געהערט פונעם דעם ענין פון שופר, פון יעמב! איך האב געהערט פון יעמב דעם ענין פון שויפער, מ'מוז הערן שויפער!\" He couldn't say a ר, so he called Yebe, he couldn't say Rabbi. And shofar, he couldn't say shofar, he said shoyfer. Vos heist? He knew what shofar is, you can't, no matter what, it's a gornisht. B'foal, I don't know the end of the story, I think they managed to get there before Yom Tov, whatever, I don't know. I don't know the end of the story. But the vort is, so they took it from the Alter Rebbe, so the maamar מסביר the ענינים in עתיק and אריך, who knows? But to us, when you look at and learn the Rebbe's ענינים, on shofar, on on everything, on on Elul, it speaks to us. Anyway, the Oibershter should help we should take it all seriously, take it to heart, and do the right thing, do the right things. And חמישה עשר באב takeh we have to add in learning, and learning the Rebbe's Torah, that's עבודה ועבודה. Nu, l'chaim!