Just let me mention, tell you what the page is. This sicha starts where it says י\"ט שבט. The part on top is not from the previous sicha, this is the end of this sicha. But in order to save paper, so he cut it out and made it here. Mimaila, so it goes on this. So this is really the end, we go in circles, when you finish this page, you go to the end and then we go back to this page, be on top. Okay, it's a short sicha, it's a שיחה חלק ג', and I mentioned the other time that חלק ג' are the sichot that are easier than the later חלקים, and it's a different style. But these are the foundations of the sichot that we have in the other כרכים. So a lot of the things that later on become very pashut, and it's mentioned by the way, here, it's a גאנצע build-up. And you could that, \"What is a build-up? Everyone knows it.\" Because it's so pashut later because of this, because this sicha was there and it was built on this. Okay, and this is a sicha from י\"ט שבט תשי\"ב. It says, \"ידוע די אגרת הקודש פון בעל שם טוב,\" we know the letter of the Baal Shem Tov, \"וואו עס ווערט דערציילט וועגן זיין שאלה וואס ער האט געפרעגט משיח,\" where it says the question that Baal Shem Tov asked Mashiach, and when did he ask this question? When the Baal Shem Tov had עלית הנשמה on Rosh Hashanah, and we even know which year it was, ראש השנה שנת תק\"ה. Actually, this was the same year that the Alter Rebbe was born, but the Alter Rebbe was born towards the end of the year, ח\"י אלול תק\"ה, and this was Rosh Hashanah תק\"ה. Take it. It's one page. So the Baal Shem Tov had עלית נשמה and he came up למעלה, and he came into the היכל of Baal Shem Tov, and he saw, היכל משיח, and he saw Mashiach, and he asked Mashiach the question, \"אימתי קאתי מר? When are you coming?\" \"ווען וועט משיח קומען? When Mashiach will come?\" \"און די תשובה פון משיח,\" we know the answer of Mashiach, \"לכשיפוצו מעינותיך חוצה,\" that when your wellsprings are going to spread out, \"אז ער וועט קומען,\" Mashiach will come, \"ווען די קוואלן פון חסידות וועלן פארשפרייט ווערן אין דרויסן,\" when the wellsprings of Chassidus will be spread out into the outside. חוצה means into the outside. Now by the way, just this expression, \"אימתי קאתי מר? When are you coming?\" That is a lashon of the Gemara. The Gemara tells the story that who was it that met Mashiach? Yehoshua ben Levi, I think, yeah, met Mashiach and he asked him, \"אימתי קאתי מר? When are you coming?\" And Mashiach answered, \"היום, today.\" So he was so happy, Mashiach is coming today. L'poel, the day passed and Mashiach didn't come. So he met Eliyahu Hanavi the next day, and he said, \"Mashiach said he'll come today.\" So he said, \"You didn't understand. When he said 'היום,' he meant 'היום אם בקולו תשמעו.'\" He meant the beginning of the pasuk where it says, \"היום אם בקולו תשמעו,\" he'll come today if you listen to my voice, if the Yidden, all the Yidden do teshuvah. And obviously they didn't do teshuvah then, but that's where the lashon of \"אימתי קאתי מר\" comes. So it's a lashon that was asked of Mashiach still in the Gemara's time. The answer that he gave, \"לכשיפוצו מעינותיך חוצה,\" if I'm not mistaking, I think there's a Gemara, this is a lashon of a pasuk. And the Gemara in in in Megillah? No. Ta'anit, תענית דף ז', I think the Gemara says, the Gemara quotes this pasuk and Rashi says what is it? סתרי תורה. \"יפוצו מעינותיך חוצה\" goes on סתרי תורה, on the hidden parts of Torah. And this is basically what Mashiach answered the Baal Shem Tov. Now the truth is, there are people who, this is the Lubavitcher motto, this is the thing the whole Lubavitcher philosophy of spreading Chassidus into the world. See, the reason why we spread Yiddishkeit, that's not from here, that's not from the Baal Shem Tov's, from Mashiach's answer. We spread Yiddishkeit because it's a mitzvas aseh in the Torah that you're supposed to \"הוכח תוכיח את עמיתך\" and \"ואהבת לרעך כמוך,\" you have to spread Yiddishkeit, that's הפצת היהדות. הפצת המעיינות, where does it say that there is a inyan in spreading מעיינות of Chassidus? And that started all the way from the Baal Shem Tov's time, the Alter Rebbe's time, but where is the, the makor is that the Baal Shem, Mashiach said to the Baal Shem Tov, that's when he's going to come. So if we want to bring Mashiach, this is how it's going to happen. But if you look in that letter, so people ta'anah, if you look in that letter of the Baal Shem Tov, how do we know this story, that the Baal Shem Tov had עלית נשמה? Because there's a letter of the Baal Shem Tov where he wrote to the Toldos. Who was the Toldos? Toldos Yaakov Yosef, he wrote a sefer called Toldos Yaakov Yosef, and he was a rav in Polnoye, and he was one of the greatest talmidim of the Baal Shem Tov. Ah? Do we learn that sefer? Yeah, like all Chassidishe seforim, not Chabad, we look at them, sure we learn. Actually, it's the first ספר חסידישע ספר that was written in history. After the Baal Shem Tov, Baal Shem Tov didn't write any seforim, the Maggid didn't write any seforim. The seforim that you have of the Baal Shem Tov and the Maggid is people wrote down some תורות. And actually, there's a sefer of the Baal Shem Tov called Keter Shem Tov. You know what it really is? Wherever the Toldos, in his sefer, brings a vort from the Baal Shem Tov, they took out the vort and made it into a sefer. That's really what it is. So the first sefer of chassidut was the Toldos. And because of that, the Toldos was the one sefer that they burnt in public. Later they burnt the Tanya, but the first thing that the mitnagdim burnt was the sefer of the Toldos. And he's known as the Toldos. He was the top talmid of the Maggid. Ad kedei kach, he once even had questions, he had a question

He once came to the Maggid. He didn't become the Maggid's a chasid. He was older than the Maggid. And he asked the Maggid, \"What's the reason that you were zocheh to become the memale makom of the Baal Shem Tov? Basically, why not me?\" So the Maggid told him certain things that he has, that that certain רוחניות'דיקע קנינים. So the Toldos says, \"I have that too.\" He told him more things. \"I have that too. I have that too.\" Till finally, the Maggid told him, \"וואָס איז מיט די האַנטוכער?\" What's with the towels? What is the story with the towels? I once told the story here, no? Don't remember? The story with the towels was that the Baal Shem Tov used to every day, on Friday, used to lock himself up in a room, make sure no one is there, and do all kinds of whatever things he does. And he made sure that no one is there. And the Maggid wanted to know what is doing there in the room with the Baal Shem Tov when he's all alone, and doesn't let anyone in. So he snuck in ערב שבת before, no one should see. He hid behind a closet. And then, when it came the time, the gabbai looked around, saw no one was there, locked the door, and walked out, and the door was locked. And the Maggid is looking from the side, you know, behind the thing, wherever he was, watching the Baal Shem Tov. And the Baal Shem Tov, he saw whatever he was doing. The Baal Shem Tov was probably was doing aliyat neshamah. And the Baal Shem Tov is doing it, and in the middle, Baal Shem Tov says, \"ס'גייט עפעס שווער.\" It's going hard. It's not easy. It's different harder than always. \"There's something that's מבלבל. Something that's ruining it. There must be someone in here.\" And he found the Maggid hidden. The Maggid got very scared. I mean, look what he did to the Baal Shem Tov. So he, that's what he said to the Baal Shem Tov, \"I'm leaving. I'm leaving.\" So Baal Shem Tov said, \"It's too late now. Now that you're here, the door is locked, you can't leave.\" And the Baal Shem Tov started doing whatever he was doing, and he said, now that he's doing עלית נשמה, what he has to do is, it's not enough that he's going to do the עלית נשמה, he has to elevate the one that's in here too with him, because otherwise, he can't do it. So Baal Shem Tov took towels, and wrapped it around his head to concentrate better, and whatever he did, ער מעלה געווען דער מגיד also. So the Maggid told the Toldos, \"That I have.\" So he says, \"You're right. That's something that is enough that you have and I don't, enough for you to be the ממלא מקום.\" But the Toldos was capable, so to speak, be'etzem of being the ממלא מקום. So the Baal Shem Tov wrote a letter to the Toldos, and in the letter he tells him the story, that on Rosh Hashanah I went up to היכל המשיח, and I saw משיח, and I asked him אימת קאתי מר? He told me לכשיפוצו מעינותיך חוצה. But if you look at the letter, there's more words there. It doesn't just say he answered לכשיפוצו מעינותיך חוצה. He answers him, \"and everybody\" he says לכשיפוצו מעינותיך חוצה, \"and everybody is going to be able to be מייחד ייחודים like you.\" Now, מייחד ייחודים is certain ענינים רוחניים that you're מייחד ייחודים that that makes an עליה See, this isn't good. That you he does ייחודים למעלה like you say לשם יחוד קודשא בריך הוא ושכינתיה, have no idea what it is, but the צדיקים, these great people, were able to be מייחד ייחודים. And the Baal Shem Tov was מייחד ייחודים. So in the letter it says לכשיפוצו מעינותיך חוצה, and everybody will be able to be מייחד ייחודים like you. So the people say, if you're going to follow the לשון of the Baal Shem Tov's letter, and that's why you guys are involved in הפצת המעיינות, but that ain't going to help. It has to be that you're going to make people reach a מדרגה where they're able to be מייחד ייחודים. So the way חסידים טייטש that what the Baal Shem Tov what the Moshiach Moshiach said to the Baal Shem Tov, מייחד ייחודים doesn't mean the ייחודים like we think, all kinds of ייחודים that you do עפעס רוחניות'דיקע קבלה זאכן. מייחד ייחודים means that you're able to understand the ייחוד of Hashem. And that's what happens when you spread Chassidus and you teach Chassidus, that's what you're doing. When a person learns Chassidus, he gets a better understanding in אחדות השם, in what it means אחדות השם. That's what Mashiach meant when he said that לכשיפוצו מעינותיך חוצה, and they'll be מייחד ייחודים, all the ייחודים למעלה, the way the ייחוד

So, this letter, this the Rebbe brings, is ידוע that this is what the Baal Shem, Mashiach answered the בעל שם טוב, אז ער וועט קומען ווען די קוואלן פון חסידות וועלן פארשפרייט ווערן אין דרויסן, when the קוואלן, the wellsprings of Chassidus will be spread outside. אלע ענינים זענען דאך מרומז אין תורה. Everything is hinted in the Torah. So, the Rebbe says that Targum זאגט in the פסוק of בני ישראל יוצאים ביד רמה in this week's פרשה, when it says all the the יידן, the בני ישראל, went out with a יד רמה, what's טייטש a יד רמה? רמה doesn't really mean outstretched, it means elevated hand. So, the Targum says בריש גלי. What's בריש גלי mean? A revealed head. What does it mean a revealed head? It means with a uplifted head. They came out with full force, a strong force, they came out of גלות of מצרים. שטייט אין ספרים, so it says in ספרים, אז דער ווארט בריש is מרומז דעם בעל שם טוב. The word בריש is a רמז on the Baal Shem Tov. Why? Because בריש is ראשי תיבות, ב ר י ש is roshei teivot: Rav Yisrael ben Sarah. Baal Shem Tov's mother's name was Sarah. Or, אויך Rav Yisrael Baal Shem. So, בריש is מרומז on the Baal Shem Tov. Now, what does that have to do with what the Rebbe said a minute ago? Because just like in Mitzrayim they went out of גלות בריש גלי, this גלות we're also going to go out בריש. We're going to go out when the Baal Shem Tov's ענין is there. That's what he said, לכשיפוצו מעינותיך חוצה, that's טייטש we'll go out from גלות בריש גלי, when גלי is טייטש revealed, when Baal Shem Tov will be revealed. בריש is Rav Yisrael ben Sarah, Yisrael Baal Shem. אויך שטייט אין ספרים, says something else in sefarim which is the same idea, אז in the word בריש is מרומז דער Rashbi. בריש you have the רמז for Shimon ben Yochai. The word בריש is roshei teivot Rav Shimon ben Yochai. אויך דער Arizal, also the Arizal. The Arizal's name was Rav Yitzchak ben Shlomo. Where do you know that his name was Yitzchak ben Shlomo? Where else is there a רמז, not in that פסוק, where was the Arizal מרומז his own name? אזמר בשבחין, and in אסדר לסעודתא. Let's see now, אזמר בשבחין the roshei teivot, אני, if you go the first letters of every part, אני Yitzchak Luria, that's Luria, and then it says ben Shlomo. Okay, in in Asader Liseudata, it's not the whole name. Here is the whole name. Asader Liseudata, it's only Ani Yitzchak Lor, not even Luria, but there's no no ben his father's name. But his name was Yitzchak ben ben Shlomo.

By the way, this has nothing to do with this, was the Arizal a Sephardi or Ashkenazi? Well, in in Meron, you have two sides. In Meron you have one side is the where the Ashkenazim claim that's the Arizal, I mean, by the Rashbi, I mean. That's by the Rashbi. Oh, by by the Arizal, it's a shul, no? If you remember there are two shuln, there's one the Ashkenazim. Yeah, by the Rashbi, there is pushing the kever is a she'eilah which side, but in the shul of the Arizal, some this Ashkenazim hold one, the Sephardim hold one. So, which one was he? Huh? How is he both? No, but what was he? He became a Sephardi one night and then he became an Ashkenazi? How is it possible he should be both? Well, he had a father and a mother. One was Ashkenazi, one was Sephardi. It seemed it seemed like his father was Ashkenazi and his mother was a Sephardi. You need raayot for that. Yeah, but he changed it, no? Okay, getting into the nusach, there is what we call Nusach Ashkenaz, what we call Nusach Sefard. Who daven's Nusach Sefard? Sephardim? No. Sephardim don't daven Nusach Sefard, chasidim! All the poilishe chasidim daven what they call Nusach Sefard. The mitnagdim, the the the veltishe people daven Nusach Ashkenaz. Then there is another nusach, the nusach of Adat HaSephardim, which is from the the the the real ספרדישע נוסח from the Sefardim. What's the pshat נוסח ספרד? It starts comes from the Arizal, because according to the Arizal, there's a different seder that you should daven than נוסח אשכנז. Before the Arizal, all אשכנזים דאוונען נוסח אשכנז, only נוסח אשכנז. Came the Arizal, and he changed, and he said you should daven the different seder. He didn't make a נוסח, but he made a different seder, which is similar to the seder of the way the Sefardim. למשל, the major things: הודו before ברוך שאמר, that came from the Arizal. So the Chasidim, who came as a המשך to the Arizal, Baal Shem Tov Arizal, adapted that נוסח. They call it נוסח ספרד, it's not it's not from the Sefardim. There is נוסח of Sefardim. נוסח ספרד is a נוסח of the Ashkenazim, but of the חסידישע אשכנזים who followed the Baal Shem Tov. Anyway, the the the the best proof that he was proof proof that he was an his father was Ashkenazi, because his last name was Luria. Luria is an אשכנזישע name. Besides that, he was a karov, I think a cousin, to another Luria. Who which other Luria do you know? Maharal wasn't Luria. Luria? Maharal was Levi. Who's another person whose name was Luria? And he was about the same time as the Arizal. And his name was Rav Shlomo. Probably named the same person as the Arizal's father was called שלמה, סתמא comes from the same מקור. Who? The Maharshal! You have in the back of the Gemara there the Maharshal, the Maharam, the Maharshal. The Maharshal was Rav Shlomo Luria, and he was a cousin of the of the Arizal, and therefore Luria was an Ashkenazi. So how do we say How do some say that the Arizal was a Sephardi? Because his mother was a Sephardi. I know, emet, in halacha, it's not talking of halacha here, but l'poel, l'poel, that's why they consider it he has in other words, I'll I'll tell you the emet pshat. He was both. What's the pshat? The Arizal is a Rebbe from Klal Yisrael. The Arizal is a person that there is no arguments between any sides, between Chassidim and Misnagdim, Ashkenazim and Sephardim, all people, everybody holds of him. See, other gedolim some held, some didn't. The Arizal is angenumen, he is the the accepted. So that's why the Oibershter made that he should be from both sides. Actually, where did he live before he lived in Eretz Yisrael, the Arizal? No, he lived in Mitzrayim. He lived in Mitzrayim. Actually, he wrote together with somebody else he wrote a sefer, a famous sefer. Which sefer did the Arizal write together with somebody? The sefer is known under the other person's name, but he wrote it together with his Rebbe. The Arizal's Rebbe was ר' Bezalel Ashkenazi. Ashkenazi. R'' Bezalel Ashkenazi wrote the Shita Mekubetzet, and it's known that R'' Bezalel Ashkenazi wrote the Shita Mekubetzet together with the Arizal in Mitzrayim, that's what they say. Some say even that where that he finished it off, some people the R'' Bezalel Ashkenazi didn't get a chance to finish it, and the Arizal himself finished it. Cuz the Arizal, as much as he's known for Kabbalah, Kabbalah, Kabbalah, he was a bigger lamdan in nigleh than in Kabbalah. Says in It says in Kitvei haArizal that everything that he learned, he learned six ways in nigleh and one way in Kabbalah. So his main thing was nigleh. Anyway, so we have the remez for here for the Baal Shem Tov, we have the remez for Rashbi, and we have a remez for the Arizal. וואס דורך דורך די תורה פון רשב\"י והאריז\"ל וועט קומען די גאולה. Through their Torah, Chassidut, פנימיות התורה, will come בני ישראל יוצאים ביד רמה. And it's interesting how you have all three names, because if someone is going to ask give us the hemshech, the history of where Chassidut, Kabbalah, how did Kabbalah form form, whatever it is, how did it come down into the public? So what would a person say? Where does Where is the first beginning of Kabbalah that's like a a known thing? Where does it come from? So the first person everyone will say is the Rashbi. And who's the next one, the great person in equal to the Rashbi or in that type of thing? Was the Arizal. And who's next after that? Is the Baal Shem Tov. And then it goes on to the rebbeim. But these three are the pillars of Kabbalah, of פנימיות התורה throughout Jewish history. The Or HaChaim? The Or HaChaim, the Or HaChaim had a There are a lot of mekubalim, and he has his yeshivah, but as a hemshech of one comes from the other, because and the Baal Shem Tov. The Baal Shem Tov was a המשך to the Arizal, because the Baal Shem Tov, his name was Yisrael, Rabbi Yisrael Baal Shem Tov, but he was not the only Baal Shem Tov, the Baal Shem. There were others. What were the others' name? R'' Adam Baal Shem, R'' Yoel Baal Shem, Baal Shem of Worms. What's his name? R'' Eliyahu. R'' Eliyahu. You had three, and then you have Rabbi Yisrael Baal Shem Tov. This all is a המשך to the Arizal. One was a talmid of the Arizal, and the other one was a talmid of him, and the other one talmid of him, and then R'' Adam Baal Shem got the Baal Shem Tov to be to to accept the leadership of the צדיקים נסתרים and lead ענין of פנימיות התורה. So it all comes from the Arizal. And it's, and I'll say it again, I'll say it I'll say it more. I said you many times, you have to read the Sefer HaZikhronot to see. And when you read the Sefer HaZikhronot of the Frierdiker Rebbe, you get an understanding that the whole machloket of the mitnagdim and chasidim did not start by the Baal Shem Tov. Everyone thinks that, oh by the Baal Shem Tov started the mitnagdim, they were opponents to chasidut, and it started and then went on. It's not true. It started from the Arizal's time. If you read that, you'll see. It started from the Arizal, and became בכלל by Klal Yisrael became two מחנות. Some that were teaching פנימיות התורה, and some were fiercely against teaching פנימיות התורה. And this is from right after the Arizal. And afterwards it went on, and it's continued. And when the Baal Shem Tov came, it was a continuation of the Arizal, and the same the same families, the same were misnagdim before became even more misnagdim, and now it became like an official fight, and and and with putting in jail, and with all kinds of חרמים and everything. But it's all the המשך to the Arizal. It's all the המשך the Arizal המשך to the Rashbi. Huh? It's not against him. The fight was no spreading his Torah. Should people learn it? That the Arizal was a איש קדוש is no shaila. That the Arizal is a איש אלוקי, no one has a shaila. There is a different dispute. The Alter Rebbe writes in a letter, בנוגע the Gra, that he says the problem with the Gra is that the Gra does not believe, that's what he writes, that the Gra does not believe that every word the Arizal said is מפי אליהו. Why is it called Kabbalah? What does the word Kabbalah mean? Kabbalah means Kabbalah. Yeah, what does Kabbalah mean? Kabbalah means received. Nigleh you could make up chiddushim, you could say peshatim. Kabbalah you can't make up. So where did it come from? It's only נתקבל. It has to be נתקבל from who? Or נתקבל איש מפי איש עד משה רבינו, or מקבל from Eliyahu Hanavi. So the Arizal the Arizal was מקבל all his Torah from Eliyahu Hanavi. וממילא you have to accept everything he says. And the Alter Rebbe writes that the Gra does not believe that. He believes there are certain things he made up on his own. And therefore the Gra felt he could argue on him. But no one doubted the kedushah of the Arizal. That was a that's accepted Yeah, only in the Ashkenaz world. This whole fight side before, because the Sefardish world accepted, and they hold shaychus to Kabbalah, and on even even by this מחלוקת, Chassidim and misnagdim, the ספרדישע גדולי ישראל did not get involved, עד כדי כך there's a letter from the Alter Rebbe, where the Alter Rebbe writes, \"I think that in order to stop this machloket, we have to go to a din Torah.\" And he writes, \"Who should we go to a din Torah to? We have to go to a din Torah to the ספרדישע רבנים,\" he said. \"Because they are not involved,\" and the Alter Rebbe writes this lashon, \"Because here, the אשכנזים כולם כפופים לו.\" The whole Ashkenazish world which was the world, then you had Chassidim which became Chassidim, but the all those are כפוף, or all how do you say כפוף? Bent. Which means bent, that means ibergegebn, they're all under the Gra. So they're not, they're נוגע בדבר, you can't rely on their pask in this she'eilah. So he writes clearly, you have to go to the ספרדישע רבנים and let them pask'en. Kabbalah, but not in this machloket, because they claimed that you're you're not תם, it's all because of Kabbalah, but l'poal they came out with all these accusations against Chassidim, and they are able to It never happened, because they weren't ready to go, but this is the הצעה of the Alter Rebbe because the Sefardim were not. Doesn't mean all the Ashkenazim were involved. Take Rabbi Akiva Eiger and the Chatam Sofer, they stayed away from whole machloket, they didn't get involved at all. But but but but l'poal they were It wasn't shaychus to go. Okay, they were older younger also, but to go to the Sefardim, they were able to. Well, some guys went to מתנגדישע ישיבות, and they became real mitnagdim, and they left their heritage. Yeah. That's a problem. That's a big problem, yeah. And they think, and then they think that they have to be even more mitnaged than the mitnagdim. So those are ones that, but they takeh shouldn't. They takeh shouldn't. And there's another problem with that because the last generation, or the last few generations, very lately, there were more אשכנזישע גדולים than Sephardim. Earlier generations there were more גדולי ישראל ספרדים than Ashkenazim, the Rishonim and even later, but the later the last 100 years or maybe there 150 years there were less, umimela the education was not so strong in the ספרדישע communities, so they felt that if they want to get, they go to the the the the ישיבישע world, כביכול. But it's wrong, I mean. Sephardi and Ashkenazi? What? Where was the split? Where Not official split. People who moved to this country and people who moved to this country. At what point? Oh, this is in time of the Rambam already, there was a difference. See, really mostly it happened after the Spanish Inquisition when they left from Spain. So they were expulsion of Spain, so they left of the countries and they came to the Arab countries and that's where that's why they called Sephardim. Why are they called Sephardim? Sefarad! Sefarad is Spain. The Rambam writes in his הקדמה, which we're going to be learning this coming this coming Friday, he writes, אני משה בן מיימון הספרדי, 'cause he came from Spain. But the truth is, so this is even much before, and already then, already there were different people live in different countries. Those people went to Spain and those people went to to Germany. Rashi and the Baalei Tosafot were in Germany or in France, and then here you had in Spain most of the people. Italy was also like a hemshech to Spain. Okay, let's just finish this paragraph at least. There was already a difference then? Huh? There was already a difference then? Yeah. The Rambam was before the Spanish Inquisition. Yes. The Spanish Inquisition was how long ago? 1492. 1492, which is 500, over 500 years. And the Rambam? How long was he? He was when the Rebbe started the Rambam, learning the שיעור of Rambam, it was 850 years from the Rambam's birth, and that's already 30 years ago. So now it's 880 years from when the Rambam was born. 880s, and that's 500 years. Before that everyone was Far before that, everyone lived together, Eretz Yisrael and then went to galut and this. But the split that It's not a split, but the fact that it became two because here they settled here and here they settled here. And then everyone had their own minhagim. Take a time of Rabbeinu Gershom Meor Hagolah. Rabbeinu Gershom Meor Hagolah lived when? I know, but let's just finish now. Rabbeinu Gershom Meor Hagolah, when did he live? Before who? After who? He was from the first Rishonim. He lived before the Rambam, before Rashi. He was before the Rif. He was from the first Rishonim who came right after the Geonim. That goes a thousand, over a thousand years ago, Rabbeinu Gershom. His takanah of not marrying two wives were already accepted by the Ashkenazim, not by the Sephardim. In other words, already then there were two groups. And there are certain דינים, their גדולי ישראל and their גדולים. And the Rambam in the הקדמה writes, there's In the Gemara, whatever it says, everyone accepted, everyone has to listen to. After the Gemara, there's no such thing. So everyone had their group and it split, takeh, into some called Ashkenazim, some called Sephardim, and the הלכות have to follow theirs. So the Sephardim did not accept that. Take even even kitniyot on Pesach, the Sephardim didn't accept, even though it's a חומרא'ס הגאונים, it's from the גאונים yet. So already then, already it was split, not not as as a split, but divided into two חלקים. But anyway, here we're saying that the Baal Shem Tov, the Arizal, the Rashbi, with their sefer, with this inyan, will come the geulah. Okay.