that the connection of a ייד to the אייבערשטער is not based on what the ייד does as a result of his behavior, but it's a connection beyond that, it's an עצמות'דיקע connection. So the הוראה was that when it comes to yourself or to other יידן, you can't say, \"Well, before I'm really going to do תורה ומצוות, or before I'm going to understand that תורה, that I'm doing it properly, is I first prepare myself, and I understand what מצוות are.\" That's not the ווארט. You got to listen to the אייבערשטער right away because the connection to the אייבערשטער is not based on anything that you do prepare yourself. אודאי, when you prepare yourself, then what you do is much better. If you prepare yourself to מצווה, the מצווה has a lot of more meaning to you. But you can't wait for it, not that you can wait for it. That's only how much impression, how much effect it'll have on you, but the עצם doing the מצווה, which is a connection to the אייבערשטער, is not that. Okay, let's go ווייטער here. ה', כשם, ווי דאס איז ביי יידן בכלל, just like we said by יידן בכלל the הוראה that he gave, that every ייד has to connect himself, do the מצווה, whether you're ready for it or not, because that's not what makes it or breaks it. The עיקר is the listening to the אייבערשטער, connecting to the אייבערשטער. So, too, איז דאס ביי יעדער יידן, אויך, אבער דאס איז א פרטיות. The רבי is going to apply it. Everyone in his own עבודה has this idea. Where do we see it?

בשעת א ייד, א שומר תורה ומצוות, האט א ידיעה נגלה דתורה און פנימיות התורה. When a ייד who is a פרומער ייד keeps תורה ומצוות, has knowledge in נגלה and in פנימיות התורה, למשל, a בחור in תומכי תמימים. בחור in תומכי תמימים has a ידיעה in נגלה, has a ידיעה in חסידות. און ער האט א הכרה אין בורא עולם. Since you're in תומכי תמימים, you have a הכרה, a recognition, an understanding in the Creator. ביז צו אהבה ויראה, you could even have אהבה ויראה, אהבת השם ויראת השם, to love השם and fear השם, which is not a simple thing. To love השם, we say only the biggest בעלי מדריגה used to have אהבה ויראה. So it's always in חסידים, who has אהבה ויראה? אהבה ויראה means פשוט in your heart to feel a love to השם, and it means פשוט physically. Just like when you love something, person loves his father, loves a parent, the parents love a child, there's פשוט בגשמיות, you feel it. אהבת השם means בגשמיות, פשוט in your heart you feel that you love השם. יראה means פשוט you're afraid. It's not just סתם, \"Yeah, we all love השם.\" Yeah, but that's just אותיות פורחות, we just say words. But it's about מדריגה. And who had, who reached this מדריגות, even amongst the גרויסע חסידים, who reached a מדריגה of, but there is such a thing as אהבה ויראה. Actually, the רבי wrote once a letter to the שלוחים here, the first קבוצה I think, and in the end he gave them a ברכה, they should be מצליח in their learning מתוך אהבת השם ויראת השם. He gave them a ברכה they should have אהבה ויראה. Remember who we're talking, and the רבי gave a ברכה בחורים nowadays to have אהבה ויראה. And since all the שלוחים is one פעולה נמשכת, so there is a ברכה for the שלוחים now to have אהבה ויראה. Of אהבת השם ויראת השם, it's it's it's, and the רבי says it, it's נישט פשוט. They say that the פריערדיקער רבי was a חברותא, when he was younger, a חברותא with חוניע מאראזאוו. חוניע מאראזאוו, one of the top חסידים, and he was a חברותא with the פריערדיקער רבי. And the רבי הרש\"ב once came in in the middle while they were learning. And the רבי asked them what, they were learning חסידות together. And in middle, the רבי הרש\"ב told them עפעס, now I have to remember, told them עפעס a story. And at the end of the story was that, I think was the צמח צדק that said to one of his children, maybe this part is, but the ווארט was that he told him and he banged him in the back, I think was the צמח צדק, and said, \"נא דיר אהבה און נא דיר יראה!\" In other words, he's giving him a present that he should be able to reach a מדריגה of אהבה ויראה. And while he said that, the רבי, who's told over the story, he gave חוניע מאראזאוו a pat in the back and he showed him and he said, \"נא דיר אהבה און נא דיר יראה!\" And probably חוניע מאראזאוו, the way they tell about him, I mean, people who know him and to say he was, probably had אהבה ויראה. After the רבי, after they finished learning, the פריערדיקער רבי came to his father with a complaint: \"If you gave him a מתנה of אהבה ויראה, why did you give it to him, not to me? Why didn't you give me a ברכה?\" So the פריערדיקער, the רבי הרש\"ב answered the פריערדיקער רבי: \"דיר וויל איך, דו זאלסט דאס אויסהארעווען.\" \"You, I want you should get it not because I'm giving you a present, דו זאלסט דאס אויסהארעווען, you should work on it.\" But I'm just trying to bring out that when we talk about אהבה ויראה, it's not so פשוט, it's a high מדריגה, it's, but nevertheless, the רבי says when a ייד is a שומר תורה ומצוות, has a ידיעה in נגלה דתורה and פנימיות התורה, and he has a הכרה, he learns חסידות, הייסט, he understands עניני אלקות like we learn, and he even has אהבה ויראה, איז בשעת ער האלט ביים מקיים זיין א מצווה פון דעם אייבערשטן, when you go, this same person who has the highest מדריגה is going to fulfill a מצוה of the אויבערשטער, דארף ער וויסן, he has to know, אז ראשית העבודה ועיקרה ושרשה, the beginning of the עבודה, and the עיקר of the עבודה, and the root of the עבודה is צו דערהערן אז ער גייט מקיים זיין ציווי השם. Forget about your אהבה ויראה. You know one, like a simple person: you're going to do what the אויבערשטער wants. ובנוסח ברכת כל המצוות, like the נוסח of every מצוה, the ברכה of every מצוה is the same: אשר קדשנו במצותיו וצונו. Every מצוה, it's the ברכה, you thank השם, you made us holy and you commanded us. So what am I going to do now? Something that you commanded us to do. Without having, all these ענינים are fine, but the נקודה, the עיקר has to be that you have to do it like a like a simple person. That's that's קבלת עול. That's what it says in תניא. In which תניא? Which פרק תניא? פרק מ״א. It says ראשית העבודה ועיקרה ושרשה is יראה which is קבלת עול. And in this line, these three words that the רבי quotes, ראשית העבודה ועיקרה ושרשה, it's famous thing that the פריערדיקער רבי writes how מדויק every word and every letter in תניא is, how exact it is, that אלטר רבי sat six weeks, six weeks he worked on this line, thinking should he write ראשית העבודה עיקרה ושרשה or ראשית העבודה ועיקרה ושרשה? Should he write that ו׳? Now the אמת is the פריערדיקער רבי doesn't say it was on this line. He said there was one ו׳ that he worked on for six weeks and he gives an example like this line. So we assume that this must have been the line that he worked on, whether it's ראשית העבודה עיקרה ושרשה or ראשית העבודה ועיקרה ושרשה. Grammatically, how should it have been written? Who's going to tell me? Grammatically, what how it should be, according to דקדוק, what do you think how it should be? With a ו׳ or without a ו׳? פשוט, I would think, I don't know, without a ו׳. In English, להבדיל, we do the same. When you write three things, you don't write every time \"and\": this, this, and this. And the last \"and\" automatically goes on all. That's the grammar. In Hebrew also. So לכאורה should write ראשית העבודה, עיקרה ושרשה. The \"and\", the ו׳ should be only by the third one. Nevertheless, he didn't. He writes ראשית העבודה ועיקרה ושרשה. Ah? Oh, if I would know what went through the אלטר רבי's mind for six weeks... Obviously, I don't know what, but one thing we understand that by putting in the ו׳ he's like making it two separate גדרים. He wants to show that ו׳ is like \"and\", you're מפסיק between the two. So it's ראשית העבודה is one thing, the ראשית, עיקרא is another thing, and ושרשה is another thing. Or you could say פארקערט. What does רש״י say in the beginning of ואלה המשפטים? That when it says with a ו׳? It's connected. He's מוסיף על הראשונים. Maybe that's what he means. I don't know, like I said. I don't know, we can't say these פלפולים here. The רבי הרש״ב writes in a letter not to say פלפולים in תניא, because it's too deep and too big. And therefore not to be מדייק in the אותיות. You have to be a special person to be able to be מדייק.

Like like זיידע told me that the רבי's father was the רב in קאטרינאסלאוו, so he went once into יחידות, and someone מסר'ט on him to the רבי that he says דיוקים in תניא, in the אותיות, in the ווערטער. And we see he does it, because there is לקוטי לוי יצחק on תניא, that's the little bit that he wrote later, but he was מדייק in every אות. And the רבי הרש״ב said not to do it. So someone, a message got to the רבי הרש״ב that he's doing it. So he went into יחידות, the רבי הרש״ב told him, כ׳האב געהערט אז דו ביסט מדייק דיוקים אין תניא, and I wrote not to. So he admitted the truth, yes, he does. So the רבי הרש״ב says to him, אדרבה, tell me, let's hear, what can you do, how are you מדייק? So he told him a little bit. So he answered him, you can be ממשיך, because a person like that, his דיוקים are true, and his דיוקים, he can do it. So, but otherwise, a סתם person can't. Which by the way, when we're talking about this story, there's another similar story which he also told me, that he had a שיעור in סמ״ך-ו״ו. He gave a שיעור on סמ״ך-ו״ו in the שול. So he went, the רבי's father, so when he went into the יחידות, a different time, מסתמא, the רבי's father asked him, the רבי הרש״ב asked him, he said, yeah. So he said, what are you learning? I'm learning סמ״ך-ו״ו. So he asked him, where are you holding? The second page. How long is the שיעור going on already? About six months. So he says, what are you doing for six months learning two pages of סמ״ך-ו״ו? The רבי הרש״ב wrote this המשך, so I don't know. So he said, I'm מדייק and all kinds of דיוקים. So the רבי הרש\"ב looks at him, and he says, \"Tell me some things of that you say. Give me some of the ביאורים.\" So he started telling him some of the ביאורים. So the רבי הרש\"ב says to him, \"I have to tell you that when I wrote the סמ\"ך ו', I didn't have any of these things in mind, but they're all true. When the רבי wrote, it's מן השמים, so everything, all the ענינים, could fit in.\"

So על דרך, since we're talking about the רבי's father, so על דרך, my זיידע told me another time he was there by a פארברענגען of the רבי's father, and someone asked him a שאלה, cause he was being מבאר a רש\"י, a רש\"י in חומש על פי קבלה. על פי קבלה the רש\"י. Now the, we know for the רבי that there's יינה של תורה, but anyway. So someone asked him, after a long ביאור in this one רש\"י על פי קבלה, so someone by the table asks him, \"רבי, do you really think רש\"י thought about this, had this in mind when he wrote these few words?\" So he said, \"Maybe, but even not, it doesn't matter. Since רש\"י wrote ברוח הקודש, in רש\"י'ס ווערטער ליגט everything. So ממילא yes, דאָס ליגט in רש\"י'ס ווערטער.\" So על דרך like the כרתי ופלתי, he writes, who wrote the כרתי ופלתי? רבותי? Was he a תנא, an אמורא, a נביא, an אחרון, a ראשון? That's one of the problems בחורים have. You mix up all the things. I was telling a בחור today that someone told me came to ארץ ישראל, he went to the קבר of רבי עקיבא. I said, \"Who, what רבי עקיבא?\" \"Yeah, רבי עקיבא the תנא, רבי עקיבא איגר, you know the תנא רבי עקיבא איגר and...\" So it's it's You mix up everything. So who wrote the כרתי ופלתי? Who? Someone's... Who's saying? רבי יונתן אייבשיץ, yeah. So he writes that when you're מדייק דיוקים in the בית יוסף, and you מדייק such דיוקים, not only in the words, even in the סדר why one הלכה comes before the other, and it's a סימן that he holds like this, he holds like that, it's impossible for a human being to have all this in mind. When we're מדייק all these ספרים, when we're מדייק in the רמב\"ם, we say פשט'ים in the רמב\"ם, a דיוק, a ה', with a ו', with a this, it's not possible, בדרך הטבע, normally, that a person, a human being should have all these things in כוונה when you're writing. It can't be, this is not A computer couldn't do this. I mean, it's not possible. So he writes, אין הכי נמי, the בית יוסף did not have this in mind. But since he wrote ברוח הקודש, if it's written like that, then every word is holy and there must be a reason for it, and you can be מדייק. Cuz that's it's like a There's one thing what חסידים say, this warm וואָרט, it's that you know, are you allowed to eat milk with fish? Oh, ah, דאָ גייט מען! The בית יוסף writes you're not allowed to eat fish with milk. Come the נושאי כלים, the ש\"ך, the ט\"ז, they say נתחלף לו להבית יוסף בשר בחלב. He mixed up milk milk with He meant to write you can't eat fish with meat, that the גמרא says, it's a סכנה. By mistake, you know, people make a mistake, he wrote fish and milk. And therefore, most of the וועלט, the מתנגדים ודאי, the חסידישע וועלט also, they don't care, they eat fish and and and they have מה שיסמוכו, they're not doing against הלכה, the ש\"ך, they all say that you're allowed to. חסידים are מדייק and we do not eat, we do not eat fish with milk. The only thing is, it's with milk only. Milk products is is different, למשל butter it says clearly you're allowed, with cheese is already a שאלה, even though in America cream cheese and lox is עפעס a גאַנצע מאכל, so it's not so פשוט. It's a מנהג, yeah, מנהג בראַכט אַ דין, so anyway, חסידים are very much מדייק. Why? Because they said לאו דוקא that the בית יוסף made a mistake, he meant and he טאַקע meant to write it. Actually, I think the פתחי תשובה write that he asked doctors and it's a סכנה, whatever. But חסידים have another וואָרט. Even if the בית יוסף made a mistake, we have to keep it. The בית יוסף It's a פליטת הקולמוס, the בית יוסף mistake when he wrote, if he wrote it, מן השמים, it's could be in his mind it was a פליטת הקולמוס, but it's there is something there. It can't be. If the בית יוסף wrote it, it has to be that way, and therefore we are very much מקפיד not to eat fish and milk together. I mean if he would say it, the אייבערשטער made he shouldn't say it, so But if he said it, if it came out even by mistake, so על דרך, okay, one מעשה takes the other מעשה, we're getting off the track, okay. The the a פארברענגען once, the רבי explained פשט in a פרקי אבות, it was תשכ\"ג, when the רבי spoke on פרקי אבות between פסח and שבועות, and he explained something in and he spoke That year ליקוטי שיחות came out, it wasn't called ליקוטי שיחות then, every week came out a תוכן ענינים. So after שבועות, the week weekly, a שיחה, a ליקוט that came out was the שיחה, many of the שיחות that the רבי spoke the first cycle between פסח and שבועות. So one of the שיחות, when they gave in the שיחה to the רבי to be מגיה, the רבי crossed out one line. He had said it by פארברענגען, but he crossed it out. The סדר was the רבי was מגיה the שיחות twice. Doesn't mean I'm going to get into... The רבי was מגיה the שיחות. After they fixed it, they gave it in again. So what happened was, after they fixed it, they gave it in, the רבי, with the second הגהה, put the line back in. That was very strange. Put the line back. He said it, he erased it, and then he put it back in. שבת by פארברענגען, the רבי spoke about it. Most of the people had no idea what the רבי was talking about. They knew the תוכן, but they didn't know why he said it. What he said was that לכתחילה, when I spoke this ענין, I said this and this ווארט. Then, when it came to to they wrote in the שיחה and they came to print it out, I started thinking about it, that's wrong. That's wrong. What I said is not אויסגעהאלטן. And he explained why it's not אויסגעהאלטן, what he said, why it's wrong. So I crossed it out. But then the רבי said, I started thinking to myself, imagine what the רבי said, after all, I said it. And I said it ברבים. And I said it בפני עשרה מישראל. It must be true. So I started thinking about it again, and again and again, till I realized why it is true. And the רבי explained why to answer the problem he had before with it, why really it's true. But what made the רבי think that it's true? Because the רבי said it. If he said it, it's true. Saying the בית יוסף writes, says something, it's true, even if it's a mistake. And here the רבי actually, because there is much, much deeper than this, to go along the same line of... that's that's already the end of this שיעור. No, not to look at the שיחות, just along the same line that the רבי said, did something. And this maybe I'm wrong, maybe I'm wrong, but I'm going to tell you anyway. When the רבי taught the ניגון הוא אלקינו, which year was it? The last ניגון he taught, no? כ״ד, fine. כ״ד he taught two ניגונים. The last ניגון was הוא אלקינו. When he taught that ניגון, it seemed, that's what it looked like, that he This is Okay, someone's going to say, I פאסט נישט פאר a חסיד to speak like this. He didn't prepare himself. The ניגון was a ניגון, no one knew the ניגון before. To put it into the words of הוא אלקינו, he hasn't... So he started saying that יחיאל the חזן used to sing this ניגון by הוא אלקינו, and he started saying, putting it into the tune, fitting to the words. And in the middle, I remember he said, ער געדענקט נישט אויסווייניג, and he took the סידור, and he opened up the סידור, and he started seeing inside. And then he start when he started trying to put it into the words, so he said, \"איי איי איי איי איי, שנית בקרוב,\" because the truth is, what's the איי איי איי doing there? Why why do you have to say איי איי for? No, there's no there's no You could say שנית בק... Why why איי איי איי? That's how the רבי did it, and it looked like he did it, you know why? Because he hasn't ready, no you don't know how it's going to go further, so you don't know if you need extra words, you need... When do you say an איי איי? When there are not enough words to put the ניגון in. So you so you say איי איי. It looked That's what it I have to tell you, that's what it looked like. The רבי was, like, trying to put it in, איי איי. And then the רבי asked people to sing it over. What happened was, the next day, the big פארברענגען, this was the night of הקפות, the next day by the big פארברענגען, the רבי used to sing over the ניגון. Used to ask people to sing over. So the רבי asked משה טלשבסקי, the חזן, to sing it. Now, the חזן, he had already 24 hours time to prepare, and he looked into it, and he put it in the words, and he started singing a solo. The רבי asked him to sing it, so he sang it out loud. And obviously, he sang it without the איי איי. He sang, שנית בק... After he finished, the רבי just made like this, so the whole עולם should sing with. The whole עולם remembered yesterday from the רבי, and they sang it with the איי איי איי. So when they finished, the רבי turns around to טלשבסקי and he says, \"אלע זינגען מיט'ן איי איי איי, פאר וואס זינגסטו נישט מיט איי איי איי?\" And I was thinking in my mind then, look, this is all my own observation, could be it's בבא מעשיות, I was a young kid then, so maybe it's wrong, but this is my observation then, that I think that the רבי, when put in the איי איי איי, without כוונות, it just just happened that way. But if that's how it came out by the רבי, אזוי איז דאס, there is a כוונה in איי איי איי. There must be an איי... Why, I don't know. And the אמת is, when the רבי דאווענט פאר'ן עמוד, most of the time, if he דאווענט פאר'ן עמוד שבת, he did not say the איי איי איי. But that's for a different reason, I think. Again, this I don't know if it's true, because when you daven for the עמוד חזרת הש״ץ, you're standing שמונה עשרה. When we say קדושה, we're not standing שמונה עשרה. But the רבי, when he's davening for the עמוד, he is standing שמונה עשרה. In middle of שמונה עשרה, he didn't want to say the איי איי איי. That's what I imagine. But otherwise, the רבי wanted the איי איי איי. But this all shows that if it's a וואָרט that came in, so it's... So how did all we get this? I forgot already. It's going back to רש״י, that רש״י wrote it, so every word is מדויק. The בית יוסף wrote it, every word is מדויק. So, לאו דווקא that we're able to think about it. Let just finish something here, נו. So the וואָרט that he's saying here is, that when a איד does a מצוה, could be the greatest בעל מדרגה, he has to do it not because of his big מדרגות, just because one thing, the אויבערשטער said so. The connection to the אויבערשטער, like that's the whole המשך to the שיחה, the connection to the אויבערשטער, not who you are, who cares what you are? You have to try to reach high מדרגות, but that's not the יסוד. The ראשית העבודה ועיקרה ושרשה is קבלת עול, which is געבן די אשר קדשנו במצותיו וצונו. ובאופן אז אילו נצטווה לחטוב עצים, he quotes this from לקוטי תורה. Had the אויבערשטער... you have to feel, had the אויבערשטער told us to chop wood, וואָלט ער'ס געטאָן מיט די זעלבע מסירת נפש, you do the same מסירת נפש. דערהערנדיק אַז אַ שייכות צום אויבערשטן באַשטייט איז אין טאָן אַ מצוה בפועל. You have to remember, I have to do what he said. Couldn't care what פרטים, you have to do because the אויבערשטער said. אַנדערע עילויים אין זיין עבודה זענען אַלץ נאָר אינעם גדר פון נברא, because whatever you do, you're a נברא. דווקא דורך עשיית המצוה פון דעם אויבערשטן, when you do what the אויבערשטער said, ווערט אַ איד נכלל באור אין סוף ומיוחד באיחוד גמור. Then you become a יחיד completely to the אויבערשטער, if you do what the אויבערשטער... and that's what the connection is between the אויבערשטער and you, not what you do. And that's the הוראה we get from אברהם אבינו.