Look at page 50, which is סעיף ג. After we had the whole hasbarah in the sichah, the reason why the Torah doesn't tell us first the greatness of Avraham, what Avraham did, but starts off with ויאמר ה׳ אל אברם, because by Yidden, the connection a Yid has to the Oybershter is not because, not a result of his doing, of his avodah, but it comes milmaalah lematah, which is an עצמיות'דיקע connection which is by a Yid. This is the bottom line of the sichah till here. Now it gets much easier. Now it's just a horaah in avodah, and even that is not so clear exactly the parallel to before, we'll see. Torah is מלשון הוראה. Torah is from the lashon of horaah, which means that everything that we learn in the Torah has to be a lesson to us. דערמיט ווערט געמיינט אלע ענינים אין תורה, and this includes everything in תורה, אז יעדער ענין אין תורה איז נוגע נישט בלויז אלס תורה בלימוד ידיעת האדם, everything that we learn is not only a horaah, pashut you should know in your mind like in this case, it's pashut very important to know in your mind what a Yid is. But it's not only that. Torah is not only to tell you things that we should know, נאר ס'איז אן הוראה פאר אלע אידן און יעדער בכל הדורות אין דער הנהגה בפועל ממש. It's a lesson for every Yid, all the Yidden in all generations, pashut in your actual behavior, in your מעשה בפועל. So the sheilah is here: What's the horaah from the fact that we know before, what we said before, that a Yid, his metziut, his connection to the Oybershter is beyond everything? So it's not only to know in kop what a Yid is, but there must be something that we learn from here lemaaseh, ובפרט בנוגע צו די Avos, certainly when it's something when we learn about the אבות, וויבאלד אז מעשי אבות סימן לבנים, since it says that whatever happened to the Avos is a siman that this is going to happen to the children. A poshute pshat in מעשי אבות סימן לבנים means that whatever happened to the Avos is just a sign that the same thing is going to happen to the Yidden. For instance, who could give me an example of something happened to Avraham or the avot, and later on the same thing happened to the Yidden? That's a ציווי, that's not. He went down to Mitzrayim, it says וירד מצרימה, so it says that he went down, this is a siman to the children that the Yidden are also going to go to Mitzrayim. And then just like he went out from Mitzrayim with a lot of money, אחרי כן יצאו ברכוש גדול, אידן also go out. So pshuteh pshat is not that it tells you what to do, it's just the fact, this is a siman what's going to happen to the Yidden later. But he says more than that: דער רמב״ן איז מבאר בארוכה אז דער טעם וואס די תורה איז מאריך אין סיפור המסעות וכולי ושאר המקרים, the Ramban says, why is it, what's the reason that the Torah goes in that length so all the traveling and all the things that happened by the אבות, בכדי פון צו אויסלערנען און וויסן ווי אזוי עס דארף זיין די הנהגה פון די בנים, that what happened to the avot we have to learn to know how the children, meaning all the Yidden, have to behave. So it's not just a siman to know what's going to happen. We have to take from there a horaah in knowing what to do. על פי זה איז מובן אינעם נדון, so now from this we can understand in our case, מיט דעם וואס די תורה דערציילט אז דער עיקר צוותא וחיבור פון אברהם מיט׳ן אויבערשטן הייבט זיך אן מיט דעם ציווי ה׳ לך לך, knowing that we said, what we said before, that the beginning of the connection of the Oybershter to Avraham started with Hashem's commandment, לך לך, איז דאס נישט נאר לשם ידיעה וועגן דער מהות פון א איד. It's not only just that we should now know what is a Yid like, what is the inyan of a Yid, what is the mahut of a איד, און דער ענין פון מצוות ביי אידן, to know what the mitzvot are, because that was the whole explanation before, the Rebbe explained the difference between the connection of a Yid to the Oybershter and the goy to the Oybershter, and the difference between the mitzvot of the goyim and the mitzvot of the Yidden. So it's not only for us to know that, which is also a big inyan that we have to know exactly what a Yid is, נאר דאס איז א הוראה בפועל, this is a horaah in actuality, אין דעם יסוד והתחלה פון א אידנ'ס קירוב צום אויבערשטן, פשוט in actual lema'aseh, when we talk about the connection, the first connection of a Yid to the Eibershter, we learn out from here this inyan, something we learn out from here. So we have to know what does this teach us למעשה בפועל when we talk about how the connection of a Yid to the Eibershter starts. So here the Rebbe explains in simple terms, pashut and so this is not going to take us long till we finish the שיחה.

עס קען זיין א קס״ד, a person could have a hava amina, could think, אז כדי כדי אז א איד זאל אנהייבן מקיים זיין מצוות און מתקרב ווערן צום אויבערשטן, in order for a Yid to start getting close to the Eibershter, and which way do you express your closeness to the Eibershter is doing מצוות, דארף ער לכל לראש לערנען וועגן אידישקייט. The first thing you've got to do is learn about Yiddishkeit. וועגן די הלכות, מצוות התורה, the first thing you've got to do, that's what you would think, to learn about the halachot, the מצוות, ובפרט לערנען וועגן דעם אויבערשטן. Certainly you got to learn about the Eibershter. Basically, what he's trying to say, that your first connection to the Eibershter has to be by something that you have to do. You have to start thinking about it, you have to start being taught about the אויבערשטער, תורה, מצוות, די שייכות זיינע צו דער וועלט בכלל, אידן בפרט, you have to learn about you have to understand, that's the whole point here, you might think you have to understand first the connection of the Eibershter to the world, and what the Eibershter what he did in the creation of the world, everything that goes on, which are important things, but it all is things that you have to know. וויסן דעם תוכן ענין פון מצוות בכלל, you have to know the tochen, the meaning of what mitzvot means, און פון יעדן מצוה פרטית וכולי, and then every individual mitzvah you have to know what is specifically this mitzvah mean. Dos heist, in other words, m'ken meynen, you could think, אז איידער מ'איז מקיים מצוות, that before you're going to actually do the mitzvah, and doing the mitzvah is the connection to the אויבערשטער, דארף מען האבן די ריכטיקע הקדמה והכשרה, you have to have the proper preparation, די ידיעת הענינים להבנם, to know the things properly. You've got to first prepare yourself by knowing all these inyanim, and if you know these inyanim, now you are ready! That means you have to be ready to do mitzvot, that's what people would think. ערשט נאכדעם קען מען אנהייבן מקיים זיין מצוות השם ווי עס דארף צו זיין, then you can start doing the מצוות, ווי עס איז מתאים וראוי בקיום מצוות השם, as it is fits to do when you do mitzvot. But the main thing is that people think that you have to first prepare yourself. Basically, this is the way some people who do, as we would say, kiruv work, this is their approach. A guy comes to a Baal Teshuvah yeshivah, just starting off, so the first thing they do, they don't start off by telling him you have to keep mitzvot. First, the guy has to get acquainted, he has to get familiar with mitzvot are, you teach him, you tell him. This is their approach. Why? Because you have to be a kli to mitzvot. They'll never stop a person in the street and say to him, \"Come put on tefillin.\" That guy does not know what tefillin is. First explain to him, teach him for a few days, for a week, what tefillin is, and what, then, when he'll be ready, this, now you can start putting on tefillin. That's what it seems from here, that's what a person would think. And to a certain degree, it makes certain sense. You want him to do something, let him know what he's doing, let him be prepared for it. So first the Rebbe said even by yourself, when you want to do a person would think, \"I want to do a mitzvah, but I can't just get up and do the mitzvah, I have to think about it first, I have to prepare myself.\" And the truth is, it's interesting that in chasidus we learned a lot about the importance of preparing for a mitzvah. This is going to be complete opposite. In chasidus we learn how important it is that a person should prepare himself to do a mitzvah. And it even says in chasidus in different places that sometimes the preparation to the mitzvah has a greater effect on the person than the mitzvah itself. And that makes sense. If you want the mitzvah to have an effect on you, to change you, that could only be done if you prepare yourself, and you know what you're doing, and by the time you get to it, now you know what it is. It's no stirah to המעשה הוא העיקר, the main thing is the mitzvah, but that's the actual doing, and that's what the Rebbe is going to discuss here. But the preparation to have an effect on the person, to change the person, to refine the person, for that, you have to know before, you have to have hachanah, because then it means something to you. If you don't know what tefillin is, you put it on, you go away. But imagine you learn about tefillin and this, and finally you do it, so now it has a real effect on you. This time you realized tefillin is hamshachah, this chasidus, let's say you learn חסידות, המשכת מוחין למידות with all, now you do it. And I've always, whenever I said this in order to be mamshich it, not not mamshich, mamchish it, I always tell this, my my experience with with with the lekach, just just because I remember that's when it hit me. You know, they used the Rebbe gave out lekach Erev Yom Kippur and then he gave out, those that weren't there used to give out Hoshana Rabbah. Later years, the last years, the people became so much that the Rebbe Erev Yom Kippur wasn't enough time, so he would give out a few days before Yom Kippur, Aseres Yemei Teshuvah. Then later, the second time he would give, he would give out Chol Hamoed Sukkos. Not only Hoshana Rabbah, but a few days before, every night after Maariv he would give out, and people would come, all the people who came in that day would get in it. So I remember, I was also came from here and I came for Chol Hamoed Sukkos, and it was a night I was going to go get lekach. So I'm sitting in my brother's house, and my brother's father-in-law was Rabbi Nisan Mindel, who wrote the English Tanya with all the sefarim, the Rebbe's secretary, very interesting person, and I was sitting and talking to him, and very interesting to hear his stories and this and that. Then I tell him I have to go because I want to get in the line to stand for lekach. So he tells me, \"I'm also taking lekach tonight, and I probably won't have to stand in line. So, you know what? You'll come with me, we'll go in together, and...\" So I said, \"Fine.\" So we're sitting talking, and finally it's time to go. So, coming there was a line outside 770, all the way out into the street, a long line, going in from the side door, you know where the door where they used to go in for the dollars, from the yard. And the Rebbe, I don't know why then he was standing where he gave out dollars, standing in front of the elevator. So, I walked in I didn't go to the line, I walked with him straight to the front door, and I knocked The door was locked, I knocked on the door, so somebody from the other side, you know, one of these shamashim, \"So, who's there?\" So I said, \"Rabbi Mindel.\" \"Oh, Rabbi Mindel.\" So they opened it up. So they opened up the door right in front, and he walked in, and I'm walking with him, and we both walked in together, and walked in and walked straight, mamash in a minute, half a minute, straight over to the Rebbe, and the Rebbe gave him lekach, and I was right behind him, and the Rebbe gave me a lekach, and we walked away. And I turned around to myself, and I said, \"Hey, what just happened now?\" If you're standing in line for an hour, waiting, anticipating, and getting ready you're going to get Now you get closer, you get closer, finally, finally you get to the moment, and finally standing five people behind the Rebbe, and then you see the Rebbe mamash there, and you're next, you're you're it's a big it's a gantze inyan here that happened, and you finally got the lekach, so you got lekach was a metziut of that had an impression. Here it took three seconds, just walked in, got lekach, and walked away. It had I said, I said, \"Next time I'm not doing it.\" I don't say that I want to stand in line for three hours, but I'm not just walking over somehow, even if I get a chance to walk over, this because this, so then I understood what it says in chassidut that the hachanah to a mitzvah, that makes it when you do the mitzvah it has an impact. Just like there is a story the opposite, in aveirot. Sometimes the hachanah to aveirot is worse than the aveirah itself. They tell a story with the the Berditchever. The Berditchever once came to a place, a קרעטשמע. Anyway, there was a guy there, and he told the guy he saw the guy, he saw, I guess, ruach hakodesh or how that this guy did some aveirah with this woman. So he said to him, \"nu, how could you do such aveirot?\" So he says to to the Berditchever, \"רבי, דאגהט נישט. She went through the whole thing, she did שבעה נקיים, and then she went to the mikveh, so everything's fine.\" The Berditchever started: \"vos?! זיבן טעג געגרייט זיך צו אן עבירה?! Seven days you were preparing to do an aveirah?! Meila a guy gets יצר הרע כאפט אים אן, he does he he needs something that's treifah and he sees it, and בשעת מעשה he can't control himself, and he he eats the treifah. It's a terrible thing, you got to do teshuvah. But here, pashut seven days you were waiting, you prepared this aveirah!\" He says, \"That's the worst thing that could happen!\" Same thing in a mitzvah. There's seven days preparing to a mitzvah, and finally you get to do the mitzvah, the mitzvah has an impact. So it's true, it says in Chassidut that the hachana to a mitzvah has an impact sometimes more than the mitzvah. But it doesn't mean that you have to wait for that. In other words, if you didn't prepare, you say we shouldn't do the mitzvah, because people think that's the only way to do it. Like you say, you have to prepare yourself, you have to learn about a mitzvah, you have to think about the Oibershter, have to think, and then after a few days, and then after a few days, then you could finally do the mitzvah. And I think this is, I'm not sure, but I think this is the style in, I don't know, all the other, you know, בעלי תשובה ישיבות, Aish HaTorah, or or or what's the other place? Ohr Somayach. Ohr Somayach, I think that's how they do it. They wouldn't A guy that comes in, they wouldn't tell him the first thing, you got to, you know, you came to here to learn, the first thing, put on tefillin, davenen, that that They wouldn't do that. That's what I think, that's what I heard, that they Why? Because of this sevara, like the Rebbe says, a כסלקא דעתך. כל זה for yourself, now the Rebbe says in regard to another ייד, ממילא, איך בשעת מען טרעפט א יידן, if you meet a Jew, וועלכער האט ביז איצט נישט געהאט קיין שייכות צו יידישקייט, had no connection till now to יידישקייט, נישט נאר צו קיום המצוות, not only never pashut didn't do the מצוות, נאר ער האט אויך גארנישט קיין ידיעה אין יידישקייט, he didn't know anything about יידישקייט. די איינציקע זאך וואס ער ווייסט איז, אז ער איז א ייד. He knows he's a Yid. קען מען מיינען, so one might think, אז לכתחילה דארף מען אים אנהייבן צוגרייטן צו יידישקייט. The first thing you got to prepare him to יידישקייט. Yes, he has to be ready. און מיט אים לערנען ענינים וועלכע וועלן סוף כל סוף לאחר זמן אים געבן א ידיעה וועגן דעם אויבערשטער, תורה ומצוות. Teach him things which eventually he'll understand Oibershter, he'll understand Torah u'mitzvot. ביז ער וועט באקומען א געפיל צו תורה ומצוות. Now he'll get a feeling to Torah u'mitzvot. און דעמאלט וועט ער מקיים זיין תורה ומצוות ווי א ייד דארף מקיים זיין. And then he'll do Torah u'mitzvot, how a Yid is supposed to do. It sounds very logical. Then he'll do a mitzvah properly, as a Yid is supposed to do, with kavanah, and he'll do it with feeling. The Rebbe says, \"

אמת, טאקע, אז זייך איידער מען פארשטייט טאר מען זיך נישט אָפהאַלטן פון מקיים זיין אַ מצוה בפועל, the Rebbe goes a step further, not like these guys. Even if you know that it's candy, you can't wait to tell him to put on tefillin, to do the mitzvah, till he'll understand, have a feeling. Everyone knows that you can't wait for that. You got to tell him to do. עס דאַרף זיין הקדמת נעשה לנשמע, you got to first do and then you're going to start learning and thinking. Everyone knows that. ממילא וועט ער זען אַז אַזוי זאָל זיין די הנהגה ביים צווייטן ייד. So if you meet another Yid, you know what, you'll start the mitzvot with him. You understand that that the ikar is to do the mitzvot. איז אָבער ביי אים דער רגש, but still you might have a feeling אז דאָס איז פאָרט נישט דער אמתער ענין פון מקיים זיין מצוות. Takeh you got to tell him to do, but you know what, he's putting on tefillin not knowing what tefillin is, is not really, really he really, really is not connecting to Hashem, because he's not ready for it. So you got to do it. There's a halachah in Shulchan Aruch, that's what a misnaged would say, halachah in Shulchan Aruch you have to do it, so I'll do it, halachah in Shulchan Aruch. But not that this is the right thing. But I got to do halachah in Shulchan Aruch, like there's sometimes like the like they say, they once asked a misnaged, \"How do you know there's a Eibershter?\" Says, \"The Rambam paskent it.\" Rambam says in the beginning of Rambam. And the Raavad doesn't even argue. And then if the Raavad doesn't argue, he's maskim, and then the Maggid Mishnah, the Kesef Mishnah, they don't argue either. So it's This is, one of kulei alma modeh, all the poskim hold אז ס'איז דאָ אַן אייבערשטער, so ס'איז דאָ אַן אייבערשטער. Ha? So here, also a person would say, \"You know what? The din is you have to tell him to put on tefillin. Okay, I'll tell him to put on tefillin. But really, really this is not what This is He's not connecting to the אייבערשטער, ס'איז נאָר since אז אַ ייסוד איז נאָך נישט שייך צו הבנה והשגה. This guy, he doesn't understand yet. טאָר מען נישט וואַרטן ביז ער וועט צו דעם צוקומען, you're not allowed to wait till he'll get to it. אָבער דער עיקר קיום המצוות וועט זיין לאחר הידיעה וההכרה, you know. When is the real mitzvot, you think? When he recognizes and he understands and he's ready, that's when he really keeps Torah u'mitzvot. That's the real inyan of a Yid.\" So one might think that the connection a yid has, and the way we express it is through Torah uMitzvot, comes only The real way is if it comes after I understand, which is the opposite of what we're learning before. We're learning before that the connection of a yid to the Eibershter has nothing to do with preparation. Nothing Not of Because Avraham Avinu prepared himself and he was ready this, that's why he would connect to the Eibershter. It doesn't say אברהם מצא חן בעיני השם. It starts from the Eibershter, the mitzvah is the Eibershter gave. You got to connect, you connect it and you got to do the mitzvah. ס'איז, אויף דעם קומט די הוראה פון פרשת השבוע פון אברהם. This is the horaah from Avraham. ויאמר השם אל אברם לך לך. מען ווייסט נאָך נישט וועגן מעלות פון אברהם, we don't know yet the maalot of Avraham. We don't know yet that Avraham was ready for it. און דער יסוד והתחלת קירוב איז, the beginning and the foundation of his connection is, ויאמר השם אל אברם לך לך. צו טאָן, אויספירן בפועל ציווי השם, do what Hashem says. און נישט נאָר איז דאָס די ערשטע זאַך אין זמן, that's not only the first thing in time, נאָר דאָס איז עיקר דער עבודה השם בכלל, that's the main thing when you serve Hashem. וואָרום מיט וואָס וועט אַ ייד נתחבר ונאחד מיט'ן אייבערשטן, טאָן און פאָלגן דעם ציווי הבורא. How do you get close to the Eibershter? By doing what the Eibershter says. So, it's the Eibershter's part that you have to do this, the mitzvah that the Eibershter gave, and not because I am ready and prepared for it. דאָס הייסט, דער יסוד העבודה פון אַ יידן איז אמונה וקבלת עול פשוטה, טאָן און אויספאָלגן ציווי השם בפועל. Doing השם'ס ציווי בפועל. And I said before that it's not so clear the connection between the horaah, we said before, because a little bit, it's a little bit strange here. Because one of the thing that we that we squetched before was that Avraham's connection to the Eibershter has nothing to do with maaseh, has nothing to do with what he did. And here we're saying that the that the first connection is that you got to do exactly what the Eibershter said. It's not a stirah, it's just squetching a different point. The point here is that you'll have to connect yourself to the Eibershter be'etzem, like we said by Avraham. How does it express itself by us? By doing what the Eibershter wants. By Avraham, the Eibershter didn't tell him anything before. So how did it express itself? By the Eibershter telling him. So now also, when we do a mitzvah, the pshat is we're taking what the Eibershter said, so it comes from the Eibershter. Yeah. You can't say that the first time Avraham He spent 40 years learning about the Eibershter? He did. עבודת But that's why the Torah didn't mention it. Because if the Torah would mention it, we would think that's like a a hakdamah, you have to have this hakdamah. Why did Hashem speak to Avraham? Because 40 years he did before. That's why the Torah doesn't mention, because it's not because of that. That that hakdamah, that preparation is not what made the connection. It wasn't preparation. He did what he was supposed to do, that's true. But then he was connected to the Eibershter like lehavdil a goy is connected to the Eibershter. Which also, if you do, you get connected. But that connection was not an עצמות'דיקע connection. That was a connection as a result of your behavior, of your maaseh. So by Avraham also, Avraham was connected before also. Like like Noach, he did the Eibershter's what the Eibershter wanted, he knew what the Eibershter wanted, he spread the Eibershter, so he connected. But that's not the connection of a Yid to the Eibershter.

Is it okay for someone who's not religious to start everything on the first day? Everything so on? Yeah, yeah. It's not a question. See this is not for now, but you're asking a practical question. Sometimes practically it's not going to work because like the גמרא'ס לשון תפסת מרובה לא תפסת, if a guy grabs everything he's going to drop everything. They say that once somebody the Rebbe told somebody, I don't know if this is true, half of the stories that they tell are not true, you know, so I don't know if this is true or not, but they said that the Rebbe told a baal teshuvah that he shouldn't jump all the way, he wanted to do everything and he told him not to. Now I don't know if this is true, because I don't know if על פי הלכה you're allowed to do that. But if it is true, it could be pashut the Rebbe as a Rebbe, not only a Rebbe hat ruach hakodesh I don't know, pashut practically speaking if you're a smart person, you could see that this is a guy that is today he is נסער and if he starts a little bit he'll go, but if he does everything tomorrow he's going to drop it. So it's so you're going to lose out. So I don't know if על פי הלכה you're allowed to do it make such cheshbonot. If a guy says to me I want to start keeping Shabbos, you tell him don't keep Shabbos, why, because it's too much for you? Even if you know that the teva is that if he's going to keep Shabbos today and everything he's going to in a week from now or a chodesh as soon he's going to drop I don't know if you're allowed to, I don't know, you have to look into this. Isn't it called chinuch? Ah? Not only chinuch No, he's not a katan. He's a gadol. No, it doesn't say that like. A ger is... and even a ger, the moment he becomes a Yid, he's מחוייב בכל התורה כולה like everyone. The moment you become a gadol you're mechuyav, you can't tell a guy you're not mechuyav. That's why, lemashal, all these frei people, frei people who come to you invite to come for Shabbos, so lichorah you could say the only way if you're going to tell them not to drive, they're not going to come and they'll never get frum. And still, you can't tell them to drive. The sheilah is do you tell do you have to tell them not to drive? In other words, you can't tell them you're allowed to drive because it's not true. But you already know they're driving anyway. To know is one thing. If you know and there is a possibility for them not to drive, lemashal, Friday night they could come to you before, you can invite them because they can come before and then they could sleep over, you tell them sleep over my house, there's a hotel right next door, you know they're not going to do it, that's something else, but you're not telling them to do it. But if a guy will ask you, \"Rabbi, you know I'm going to drive?\" you have to tell him, \"Don't come. You're not allowed to drive.\" You should say don't drive and still invite him? Okay, and if the guy is smart, he won't answer anything, but if the guy is not smart he'll start sputtering and say, \"No, no, no, Rabbi, I will drive.\" You have these people, they don't know. And some guys who understand a little bit, they stop and they say and you tell them, \"No, you're not allowed to.\" Then it's finished, then you told him you're not allowed to. But if he says, \"No, Rabbi, no, I'm telling you there's no other way, I'm coming, I'm driving,\" you have to tell him, \"Don't come. You can't allow him to come.\" That's not a Didn't the Rebbe say that in letters, that it's better to go le'at le'at and not to Better to go le'at le'at and not to jump That's stam in hiddurim. I don't know if in מעשה בפועל, פשוט in קיום המצוות. If a guy is going to ask, \"Should I put on tefillin tomorrow?\" you say, \"No, don't put on tefillin\"? Or don't You don't have to tell him everything. No, you have to have seichel, right, but if In other words, you want to tell him what should I do? If a guy's frei, and he says I want to do something, so you tell him a little bit. You can't tell him do all תרי\"ג מצוות. But you can't tell him, see this is one thing you have to know, you can't tell him that this is the only thing you're supposed to do. If you tell him that, that's apikorsus. To tell a Yid that you only have to do this and you don't have to do something else, that's apikorsus. But what you tell him is that there is a lot of mitzvos to do, but I know you can't do them all, you're not going to do them all, so you got to start something, start with this. That you can tell him. But there has to be knowledge that there is a תרי\"ג מצוות, there's a full Torah. You cannot at all let out of your mouth that you're not mechuyav to do mitzvos. So the case this maaseh that I heard with okay of Shabbos, what the Rebbe told somebody, I don't know. I don't know be'emes, it always depends how it was and people, you know, every maaseh gets from one hair turns into a beard, you know. You want to try it out? Tell a bachur some maaseh and you'll see by the time it gets around the zal, it comes to the end of the zal, you'll see a different maaseh altogether. And this could take 15 minutes and it's all and they have a different maaseh. So can imagine all these maasiyot, and especially when it goes in expressions, exactly what the expression was. So you don't believe half of the stories. You have to tell them not to drive? If they tell you they'll drive, you have to tell them not to drive. Yeah. If they tell you I'm going to drive, you say What if you know they're driving? You see them... No. You see them? Make sure you don't see. You see their car outside. Yeah, some shuls have parking lots. Well, tell them... Some shuls have parking lots, yeah. I know that's a big problem. What if it's your house? You see their car outside. You you see... Well, you have to tell him you can't drive. I saw a tzetel from the Rebbe lately. The Rebbe... someone was running a מסיבת שבת program, and he wrote to the Rebbe few things. Number one, he writes that frumah kids and freye kids come, and he's afraid that the freye kids are going to have a hashpaah on the frumah. Second thing he says, there are people who drive, a lot of people who drive, and they come just with the car. The third thing is this is boys and girls together, and he says he says that's not right. And therefore, his last thing that he wrote to the Rebbe is, so I think I'm going to quit, I'm going to stop doing this. So on the first thing that he writes that he's afraid that freye was, so the Rebbe writes to him, hopefully if the one that's running it is a ירא שמים and this, and you'll it'll you'll make sure that the hashpaah should not be of the freye on the frumah. Benoge'a drive, those that drive, you cannot have it for those that drive. You have to tell them that you're not allowed to drive, that's what the Rebbe writes, כתב יד. You have to tell them that you shouldn't drive, and it's only made for people who could walk. And the third thing, so the Rebbe says that from 12 years and on, it's muchrach, even like מסיבת שבת, it's not a class, it's not school, muchrach that you must separate. You can't have them together. Before that is already, you could be meikil if you have to for for the hashpaah. And then the Rebbe, and the last thing that he wrote, that he wants to quit, the Rebbe says al pi all the things I said before, if you keep what I said before, don't worry, you don't have to quit, and you could you could continue. So the Rebbe writes clearly. Anyway, just saying this this is a different story, but you can't tell a guy not to keep mitzvot. So, but that's a sheilah, that's but this is always a more practical question: can you be mekarev him and tell him to do There are different shittot, some hold that you should tell them right away. I know in France, Mule Azimov's shittah was, when you get a guy and get mitkarev as soon as as soon as he could, he didn't just tell him to keep all the mitzvot. A sirtuk mit a gartel, mit this this, and yeah, told him you have to grow a beard, you have to put on a sirtuk, you have to go a gartel, and the first thing you come to the Rebbe. And in his case, it worked. He was mekarev hundreds and hundreds of people. And every Tishrei they used to come, hundreds of them. It was mamash, everyone was a said the Frenchies are coming. Like like in the Independence War, the British are here, the French are here! And it was a gantze - and and they told him clearly, \"Remember, when you come, push. Make sure you get a good place. If they're going to try to push you out, fight back!\" So they were they were given such instructions. But it worked by him. He would go right away full force, all the way. Huh? Last through the year, you're saying? Yeah, yeah. Yeah, yeah, yeah, by him it was by him it worked. It lasted, these guys came, maybe it's such a mentality of people, and they came and they got and became full-fledged chasidim. And, yeah. Huh? I I don't know, but I'm saying it's it's different ways, different people, different shittot, different things. But What about by yourself? Huh? By yourself? What's by yourself? So what's the sheilah? You're not ready to do שנים מקרא? I don't know what that means. How how are you not ready? You take a Chumash, you sit down, and you read it. How are you not ready? You're going to cry when you do it? I don't know if that's crying. I would be I would be I I I would be happy doing it. You happened to pick an example of something that people are negligent about. Know which siman in Shulchan Aruch talks about שנים מקרא ואחד תרגום? I think it's רפ״ה. רפה. Know what רפה means? Weak. It's not People are not makpid, and it's and it's terrible. And it says one of the plate- ways to get you started that you should know to do it all year is if פרשת בראשית you make sure to do it. That's one of the places where it says ווי מ'שטעלט זיך אוועק שבת בראשית, אזוי גייט עס, especially this year. This year when it was kimat impossible to do, but if you would work hard, I heard this vort once before, but the Reshimot the Rebbe writes, I think in the name of the Tzemach Tzedek, that Bereishis you have to make sure to be מעביר סדרה. Because if you do that, it's going to make it easier for the whole year. But it's a it's a chiyuv! It's not a pshat a הידור מצוה, it's a chiyuv! So, talking about yourself, you're talking about bochurim in yeshivah, sure you've got to do everything! You're talking about extra hidurim, פראוון אתכפיא, there, takeh, I would say don't jump, don't פראווע אתכפיא so fast. Anybody who's planning to פראווע אתכפיא on the food, hold a little bit, make sure first that you say every word in davenen, and you say every word in bentchen. Bentchen is a chiyuv, a מצות עשה דאורייתא. Say every word, say every word in Al Hamichyah. Yesterday we had a farbrengen, Cold Spring, so this shliach there says he made once an hachlatah to say Al Hamichyah from the siddur, and from then on he keeps it. So I told him, \"If you made that hachlatah, for sure you're going to say Al Hamichyah, because otherwise it's possible there are some people who just slips their mind, and they forget to say Al Hamichyah. Do that, don't פראווע אתכפיא yet.\" What tell you, other Things which are chiyuvim, for sure you have to do. Okay. That's a great tip. Where is... Where's the...