Okay, we'll continue with the sichah, which means that anybody who's looking at something else has to put it away, and we are learning the sichah now. If you're looking into the Gemara, you put away the Gemara. If you're looking into \"Here's My Story\", you put away \"Here's My Story\". So, you don't have to look at my picture, look at me. Okay, we're holding here in the beginning of the sichah, close to the beginning, the Rebbe explains that on the The Targum says on the pasuk, \"ובני ישראל יוצאים ביד רמה,\" that the Yidden went out from מצרים ביד רמה with uplifted hand, the Targum says בריש גלי, and the word בריש, says in sefarim, is the ראשי תיבות רבי שמעון בן יוחאי, ראשי תיבות רבי יצחק בן רבי שלמה, and רבי ישראל בעל שם או רבי ישראל בן שרה. So, the Rashbi, the Arizal, and the Baal Shem Tov, and this shows, the Rebbe said, the connection between them and going out of galut because the pasuk \"יוצאים ביד רמה\" or בריש גלי is talking about going out of Mitzrayim. So this is where we're holding, on top of the second page here. כדאיתא בזהר, it says in זהר, האי ספר הזהר יפקון ביה מן גלותא ברחמים. מיט דעם ספר הזהר וועט מען ארויסגיין פון גלות מיט רחמים. The Zohar says that with the Sefer HaZohar, we'll go out of galut. What does that mean? That means that when you go out of this galut, we'll hold up the Sefer HaZohar? It means with the zechut of learning Zohar, we're going to go out of galut. What does it mean learning Zohar? Learning פנימיות התורה. So, רשב״י ועיך דער אריז״ל האבן דאך מגלה געווען פנימיות התורה נאר צו יחידי סגולה. They were מגלה פנימיות התורה, but they did it only to select people. און דאס אויך מיט הגבלות, was also limited. גילוי המשיח וועט דאך זיין נאר ווען פנימיות התורה וועט נתגלה ווערן באופן פון הפצה דווקא. Mashiach will come, we know, when פנימיות התורה will be נתגלה in the form that it'll be spread out to everybody, און אומעטום, ביז אין חוץ, all over, till all the way outside, און דער ענין האט זיך אנגעהויבן מיט דעם בעל שם טוב. That started with the בעל שם טוב וואס ער האט אנגעהויבן מגלה זיין חסידות צו אלעמען אן הגבלות. He was מגלה חסידות to everybody without הגבלות, and many places the Rebbe writes that it's not the Baal Shem Tov, actually, he is, but more when the Alter Rebbe came because this inyan of being מגלה חסידות in such a way only came with the Alter Rebbe. And that fits to the Zohar. And he see הערה 7, the Rebbe brings that from the Zohar, it says that when will Mashiach come? When יתפרנסון מיניה, that with the Zohar, which means פנימיות התורה, Yidden will learn it in the form of parnasah. What's parnasah? Parnasah really means food. What is food? When you eat food, you internalize it, and it becomes part of you. What do you mean that the Zohar will become your food? פנימיות התורה will become your food. That means you'll really understand it. If you learn Kabbalah just azey vey and, you know, you learn about words that you don't understand, you think you're saying, you're just, you know, you learn there's this olam, that olam, that's not parnasah. That doesn't become one with you. חסידות חב״ד is trying to explain it that it's אפלייגן אין שכל. So, really, what it says in the Zohar, that when will Mashiach come? When פנימיות התורה is going to become part of your seichel, and that happened through the Alter Rebbe and on. In Torah is all bediyuk, the Rebbe says, everything in Torah is exact, און דאך איז דאך אויך מדויק דאס וואס דער רמז פון רשב״י, האריז״ל און פון דעם בעל שם טוב איז ניט אין לשון הפסוק נאר אין תרגום. It's interesting that the רמז of the word בריש is not in pasuk. In pasuk, it says ביד רמה. The word בריש is in Targum. So, the רמז to these three is in the Targum translation of the Chumash, not in the פסוק itself. That must be בדיוק cuz everything in Torah is בדיוק. And the Rebbe explains what's the connection between Targum and these three, who are the source, let's say, of פנימיות התורה. פשטיה דקרא רעדט וועגן יציאת מצרים. פשוט the פסוק is talking about going out of Mitzrayim, not about this Galus. נאר ווייל גלות מצרים איז דער שורש פון אלע גליות, since גלות מצרים is the root of all גלות, און יציאת מצרים איז דער שורש פון אלע גאולות, and going out of Mitzrayim is the root of all גאולות, איז אין דעם פסוק פון יציאת מצרים אויך מרומז די גאולה העתידה דורך משיח צדקנו. So in פסוק is a רמז for the גאולה. The פסוק is not talking about this גאולה. The פסוק has nothing to do with this גאולה, it's talking about Mitzrayim. בני ישראל יוצאים, they went out of Galus, which Galus? גלות מצרים, ביד רמה. So even though we connected it before in the שיחה to this גאולה, but still it's only a רמז. אין תרגום איז אבער די גאולה העתידה מרומז מער בגילוי. In Targum, the גאולה העתידה is more בגילוי. Why? The Rebbe explains, what is the ענין of Targum? די איבערזעצונג פון דער תורה פון לשון הקודש אויף א גלות שפראך, in Targum, the translation of Torah to a different language, and this he calls the Galus language. Doesn't mean a גויישע language. It is a גויישע language, Targum is in Aramit, in Aramaic, it's גוייש, it's a goyishe language. But the Yidden in those times spoke that language, so it's called a אידישע גלות שפראך. It's a גלות שפראך, it's not לשון הקודש. No, it's the closest to לשון הקודש, but it doesn't be-emet. Since the Gemara was written in that language it became kodesh, like you say Yiddish is kedushah because Yidden learn Torah. Right, so it became that brought a kedushah, but be-emet it's not. So the reason it was translated איז געווען צוליב דעם וואס בזמן הגלות האבן נישט אלע פארשטאנען לשון הקודש. That came because in the time of galut not everyone understood לשון הקודש, and that's why they had to translate it in Targum. וואס מיינט אז דורך תרגום האט מען ממשיך געווען תורה אין לשון הקודש אויך אין א לשון... און לשון הקודש אויך אין א לשון חול. Actually, we see a connection to this sichah than when we learned the sichah before that the Targum, by writing the Torah in Targum, that brought kedushah, it started all of Moshe Rabbeinu, but לפועל that brought kedushah of Torah, of לשון הקודש also in a לשון חול, אז אויך פון חול זאל ווערן קודש, that even from a secular thing should become holy. און דאס איז א הכנה to the גאולה העתידה, and that's the hachanah to the גאולה העתידה. The גאולה העתידה is going to be, as the Rebbe will explain, the fact that we'll transform not kedushah into kedushah, which is different than יציאת מצרים. The גאולה העתידה is very similar to what Targum is supposed to accomplish. Targum is supposed to accomplish to transform a לשון which is not holy and make it holy, Targum of a pasuk. That means you're transforming, you're transferring the kedushah of the pasuk into the Targum. So that's similar to what the geulah is going to be about, the גאולה העתידה, that we'll transform gashmiyut, not holy things, into holiness, which was not the case by Yetziat Mitzrayim. What happened by Yetziat Mitzrayim? The Rebbe continues, ביי גאולת מצרים איז דער רע געבליבן בתקפו. When the Yidden went out of Mitzrayim, they didn't transform the bad into good. The ra remained. Where do we see it? וואס דערפאר... וואס דערפאר האבן אידן געדארפט אנטלויפן פון דעם רע, כי ברח העם. When it says that the Yidden ran away from Mitzrayim, so the Alter Rebbe in Tanya asks, why did they have to escape? Who was chasing after them? Aderaba, Mitzrayim told them to go! Why does it say they escaped? So the Alter Rebbe says they didn't escape from Mitzrayim, they escaped from the Mitzrayim that's inside them. They were be'emet in a low madregah. They were be'emet in a very low madregah in Mitzrayim. עד כדי כך it says they went down all the way to מ״ט שערי טומאה, the lowest you could get. What made them get out? They didn't work on themselves to change themselves over to become good. So what happened? What does it say in the Haggadah? נגלה עליהם מלך מלכי המלכים הקדוש ברוך הוא וגאלם, and there was a גילוי מלמעלה, schlepped them out. When there's a גילוי מלמעלה and you didn't work on it, you know what happens? As long as the giluy is there, you're all the way up. When that giluy will leave, you're back to where you started. If you work on yourself and you change yourself, so then you reach a level that that's where you are. But in this case, that's not what happened. The Eibishter schlepped them out, and that's why they ran away.

They ran away from themselves! They ran away from Mitzrayim because they knew that they want to stay away because soon, soon, the giluy will go away and they'll be back where they are. So they ran away to make sure that they're not caught back. That's not a normal thing, the Eibishter had to do it. The Eibishter had to make him decide. On דרך הטבע, after מכת בכורות, no one expected him to chase. Bigashmiyut? No. That's because the Eibishter did something against nature. חזק השם את לבו, השם made his heart strong, umimeila he decided to chase him. And even then it says he's thinking yeah or not, even after that, and the Eibishter forced him to run. I mean, the Yidden should expect that that should happen? Peshitus, it's not. But anyway, when they were leaving, certainly they had nothing to escape. The מצרים were telling him, \"Go, go! גורש יגורשם.\" They chased them out, that way. They ran away because they were chasing, I mean not chasing after them. They were chasing them, \"Yeah, go further, go away!\" Because they wanted to make sure that no one else dies. So, by מצרים, they ran away from the רע, but they didn't change the רע. אַנדערש וועט זיין in the גאולה העתידה. The גאולה העתידה is going to be different. So, of of them will shtayt, on the new, on this גאולה it says, ואת רוח הטומאה אעביר מן הארץ, the רוח הטומאה will go away. רע and טומאה וועט דאַן אינגאַנצן פאַרשווינדן. The רע and tumah will go away completely. דערפאַר וועט מען by the גאולה העתידה, מען דאַרף נישט לויפן. It says by the גאולה העתידה you won't have to run. There's a pasuk that says כי לא בחפזון תצאו, you will not go fast. ובמנוסה לא תלכון, you're not going to run away. וראו כל בשר יחדו, the whole world is going to see the truth. אַז אויך דער בשר הגשמי דאָ למטה וועט זען אלוקות במוחש. Even the physical body, the physical flesh will see אלוקות במוחש. So, since now we see that the גאולה העתידה is transforming רע into good, the inyan of Targum is the same idea of transforming the kedushah of the pasuk into, taking that kedushah, taking חול and transforming it into the kedushah of the pasuk. So, Targum and the גאולה העתידה have something in common. דערפאַר איז דאַווקע אין תרגום אַ רמז אין די נעמען פֿון Rashbi, HaAri z"l, Baal Shem Tov, that's why when we have the names of these three, a remez that the גאולה will come because of them, where is it? In Targum. ווייל זייער תורה דאַרף זיין אַן אופֿן פֿון יפוצו מעינותיך חוצה, because the Torah of the Rashbi, the HaAri z"l, the Baal Shem Tov have to be out all over. נישט אַנטלויפֿן פֿון חוץ, it doesn't say that you should push away the חוצה. חוצה is no good, so stay away from it, push it away. That's not what's going to happen. אַדרבה, דאָרט פֿאַרשפּרייטן די מעינות פֿון פנימיות התורה, you have to spread פנימיות התורה into the חוצה, which means you have to transform the חוצה. אַזוי ווי דער תרגום ברענגט אַריין לשון הקודש אין תורה, און תורה אין חול אין חוצה. Just like the ענין of תרגום brings קדושה, לשון הקודש into חוץ, into תרגום, וואָס דורך דעם וועט זיין די גאולה העתידה, and this is going to be the גאולה העתידה. And that's why the, not only do we have the רמז to these three in יציאת מצרים, which is connected to יציאה of this גלות, it's specifically in תרגום because that fits more to this ענין. A yid hot mir geshriben,

the Rebbe continues, a yid wrote to me in a briv, in a letter, az in dem vort ברי\"ש, in this word ברי\"ש, which we said before has the ראשי תיבות of the three, איז אויך מרומז the Rebbe בעל ההילולא. So, the Frierdiker Rebbe is hinted here too. The ר' is רב, the י' is Yosef Yitzchak, the ב' is בן, and the ש' is Shalom Dovber, that's the Frierdiker Rebbe's father, un oich Sterna Sara, dem Rebbe's muter. Interessant, Sterna Sara are both ש's. So ברי\"ש, ב' ר' י' ש', is מרומז to the Frierdiker Rebbe's name. The Rebbe says, אגב, אַז בדרך כלל, איז נישט קיין דרך צו מאַכן אייגענע ראשי תיבות or remezim. בכלל you can't make up your own ראשי תיבות, because if you want to make up, you can make up whatever you want. You can find any פסוק, make a ראשי תיבות, and decide that that's the פשט, make your own remez. אָבער בּנוֹגע ענינים וואָס מצד עצמם זענען זיי קלאָר און ריכטיק, האָט אַן אָרט, האָט אַן אָרט צו זאָגן וועגן דעם אויך אַ רמז. If something is true anyway, then you might as well find a remez in it, it's no problem. I think I mentioned this once that the Rebbe spoke once very much באריכות about those people who make up ראשי תיבות'ן, רמזים. And the Rebbe said, מענטשן מיינען, people think, אַז דרוש און רמז, the לשון he used was, is a שדה פרוצה. שדה פרוצה means an open field. You can do whatever you want. Open the פסוק and you'll find, oh, here it says ג-ד-ה, you can make words, you can make up, it's בבא מעשיות. You can't make up. The inyan works the opposite. When you know an inyan is true, because that's the inyan it says in Chassidus, in קבלה, and it says in the Torah, whatever it says, you know it's true, then, if you find a remez, it's very good. But you can't base on the remez to make up a certain, oh, your inyan must be, your מדרגה probably שייכות to this ספירה because your name has a ראשי תיבות, איך ווייס וואָס. Who who are you to make this up? How could you decide? It works the other way. If you know that that's the inyan, you make make a remez. And that's why you find in Chassidus sometimes remezim which be'emet don't make any sense. But as a remez, it's fine, because the inyan is true. למשל, the famous example always given. Says in Chassidus that chesed is connected to זכר and גבורה is connected to נקבה. What's the ראיה that chesed is connected to זכר? Because there's a פסוק, זכר חסדו. Why is it funny? Why is it no connection? זכר חסדו doesn't mean a זכר, a male. זכר חסדו means you remember His חסד. לשון זכר, זיכרון. What kind of so what kind of vort is this? Gematria, same thing. So if this would if this would be the מקור that זכר is connected to חסד, this I would say this is I would call this Purim Torah. It's exactly what Purim Torah is. Purim Torah is you find a word here, you find a word there, and you make a a connection. It's it's a joke, Purim Torah is a joke. But what is it? Chassidus knows the inyan is emes that זכר is connected to חסד. You want to remember it, you make a a remez. A remez doesn't have to make sense. A remez is just זכר is the same sounding or the same word as זכר and it's to remind you, to keep you enough so you remember. A lot of times you find in the Gemara רמזים. You find in Gemara רמזים, a lot of things which don't make sense. What's the remez to the ז׳ משקין? Who's gonna tell me? There are seven liquids which have a דין of משקה, that they are מכשיר לקבל טומאה. Something food to become טמא has to get wet first. But it only has to get wet if it gets wet with one of the seven types of liquid, not with every liquid in the world. So there's a remez to it, and the remez makes no sense, but it's just a way to remember. Who could tell me? יד שחט דם. יד שחט דם means the hand האט געשאכטן, slaughtered the blood. It makes a lot of sense, but it's just a way to remember. That's the way I remember it. What's the roshei teivos? I mentioned it, pay attention to what I say. יד, יו״ד דל״ת. Yayin, dvash, shemen, chalav, tal, דל״ת, dam, and then the real one, mayim. Okay, good. So I don't wanna say, but that's מכשיר לקבל טומאה. If you drink the משקה in the wrong way or the wrong time by the wrong person, it's not it's not משקה, it's מקבל טומאה. If you drink at the right time, at a farbrengen, the right time and with the right limit. Has to be at night, not bein hashmashos. Bein hashmashos is לא יום ולא לילה. That's that's that's that's a time when you could go you could go a little bit crazy. Anyway, I give you another example of a remez. What's the remez for the ז׳ מצות דרבנן? The remez for the ז׳ מצות דרבנן. This goes into the category of מושגים כלליים, general knowledge. What's the remez of ז׳ מצות דרבנן? The remez is, let's say this together then, נוע בשמחה. נוע, נו״ן עי״ן means to move. Move בשמחה. Doesn't make a sense, I mean, just move move בשמחה, what does it have to do? But it's a remez to remember. So what's the ראשי תיבות, נו? נטילת ידים, עירובין, ברכות, שבת candles, שי״ן is שבת, but it doesn't mean שבת, it means נרות שבת, שבת, נו, נ׳ ע׳, מ׳, מגילה, ח׳, חנוכה, ה׳, הלל. Good! So we got it! So it's a remez. So this you have these remozim. So you can't make up your own word and say, \"Oh, you have a word, mimela this is the inyan.\" If you know the inyan and you find a רמז, מה טוב ומה נעים. So mimela here too the Rebbe says that if someone would make up the ראשי תיבות of בראשית is מרומז to this, someone will say the ראשי תיבות בראשית, okay, is מרומז to, איך ווייס, Rabbi Moshe Leib Sassover, just one of the tzadikim. Even if it has some kind of remez, on what basis are we saying it? Because it's So the Rebbe, same thing. Someone says that the בראש is מרומז to the פריערדיקער רבי. Make up your own things! But since we know it fits anyway, the emet is that it's the same inyan, so now might as well say. That's what the Rebbe says here. יעדע הנהגה, א דרך אין וועלט, anything אין וועלט, איז געשמאקער אז מען געפינט א דוגמא, עכ\"פ א ווייטע דוגמא, אין עניני תורה. בכלל, when you see אין וועלט and you saw something similar and that in Torah, it makes it much better. קען מען זאגן בעניננו. It's the same thing here, דאס איז על דרך ווי דער רמב\"ם זאגט אין הקדמתו צו פירוש המשניות, like the Rambam, this is all בנוגע רמזים. דער Rambam says in his הקדמה to Peirush HaMishnayot, very interesting piece there, וועגן אתרוג, הדס וכולו. I'll say it by heart before we learn inside. דער Rambam asks a moradike kushya. And this, if someone doesn't know the answer, it's takeh a mind-boggling kushya. Listen, it's a gevaldike kushya! די Gemara asks, for etrog למשל. It says in Torah, it doesn't say take an etrog, it says ולקחתם לכם ביום הראשון פרי עץ הדר. The first day of Sukkot take a nice fruit. So די Gemara asks, what is it? How do you know it's an etrog? We don't know. Maybe it's a lemon, maybe it's a it's an apple, maybe it's How do you know? And די Gemara brings an answer: עץ פרי, עץ, that עץ and פרי at the same time, whatever, די Gemara as explains how we know it's an etrog. That's די Gemara. Then it says ענף עץ עבות. What is that? Hadasim. It doesn't say hadasim. Gemara asks, how do you know it means hadasim? We have a limud. פרעגט דער Rambam, what does די Gemara mean? די Gemara was written 2,000 years ago, let's say. When די Gemara asks what do you take פרי עץ הדר, what did that same תנא or אמורא who asked that שאלה, what did he do last year? He didn't take an etrog? He woke up one day and says what do we take? Everyone knew it's an etrog. So what's די Gemara's שאלה? די Gemara's שאלה is is how do you know it's an etrog? Well, you know from million Yidden last year took an esrog, two years ago took an esrog, their fathers took an, I mean, it's known. So the Rambam says clearly the Gemara didn't have a she'eilah whether it's an esrog or not. The Gemara knew it's an esrog. The Gemara's גמרא'ס question is how does the word פרי עץ הדר mean an esrog? We know it's an esrog, it's no she'eilah, we're looking for the meaning in this word. That's what the Rebbe says, he brings it here. וואס די גמרא דרשנ'ט עס ארויס פון פסוק, the גמרא דרשנ'ט from a פסוק that you have to take an esrog or הדס etc., איז נישט דער פשט אז אן די דרשות האט מען נישט געוואוסט וואס עס מיינט פרי עץ הדר וכולו. What's the pshat, if not for the answer of the Gemara, we wouldn't takeh know if we need an esrog, maybe we'd take something else? נאר אידן האבן בכל הדורות געוואוסט בקבלה פון משה רבינו דור אחר דור, אידן had bekabbalah from Moshe Rabbeinu all the generations, וואס עס זענען די ד' מינים. They knew what the ד' מינים are, there's esrog and הדס and ערבות and lulav, they knew everything. נאר אזוי ווי אלץ איז דאך מרומז אין תורה, everything has is is hinted in the תורה, האבן די חכמים געזוכט און געפונען א רמז אויף דעם אויך אין פסוקי התורה. So the חכמים found a רמז in the פסוק. So it starts the other way. It's not the רמז in the פסוק is the one that teaches you the din. The din is there, and since the din, you found the רמז. So the Rebbe says the same thing בנוגע all the רמזים that we say, that you can't make up a remez and be based on the remez you'll remez you'll make up a inyan. You can't do that, because how do you know the inyan is right? So first it works that you know the inyan is right, and then it fits. So mimela the same thing here, the Rebbe says that those that person who wrote him that the word בראש has a remez to the Frierdiker Rebbe, even though it's his own thing, and the guy made up a remez, ראשי תיבות, but it's true anyway, so we might as well connect it because we know that it's the inyan is going to be true. And we find takeh, בכלל there are certain צדיקים, let's call Rebbes, that their derech is remezim. They make all kinds of ראשי תיבות and gematriot and they're good at that. The Rebbe מזמן לזמן did, but usually not. Why? Because that's not the derech. It's not, you say, an inyan to find a remez, you got to The Rebbe is masbir inyanim. ווי נישט ווי, after all, sometimes the Rebbe says remezim also, and sometimes he even quotes remezim that was told to him by others. למשל על דרך with this בנוגע the Frierdiker Rebbe in the first year someone wrote this to the Rebbe. Someone wrote something else and the Rebbe חזר'ט it over, אלא מאי דער רבי חזר'ט a little different than the guy said. The person wrote to the Rebbe, the Rebbe says in the farbrengen, that he found a remez in the תורה בנוגע יו\"ד שבט. The specialty of יו\"ד שבט, I mean יו\"ד שבט is a holy day. ביי מעשר בהמה in the end of פרשת בחוקותי, the פסוק says: כל אשר יעבור תחת השבט, whatever will go under the stick or under the whip, העשירי יהיה קודש לה'. So the Rebbe says someone wrote to him, if you read it together, השבט העשירי יהיה קודש לה'. השבט העשירי, השבט is שבט! השבט הוא עשירי יהיה קודש לה'. So here you see the remez in the Torah that Yud Shevat is a special holy day. That's what the Rebbe says. And the Rebbe explains it, that takeh azoy with all the inyanim. What we heard is that that's not what the guy wrote. The guy wrote like this: read the whole pasuk. כל אשר יעבור תחת השבט העשירי יהיה קודש לה'. What does that mean? The one that's going to come instead of the השבט העשירי will be holy. The guy wrote to the Rebbe a remez for the רבי'ס נשיאות, for the רבי'ס קדושה. He wrote to him, כל אשר יעבור תחת השבט העשירי יהיה קודש לה'. כל אשר יעבור will pass, will come. תחת means instead, the memale makom of השבט העשירי יהיה קודש לה'. So even though the Rebbe didn't bring that prat, and it's made up by a guy, we could attest to it, and we could say the same thing that the Rebbe says here: that even though the Rebbe didn't say, a person said it, and the Rebbe didn't even say it, but the inyan fits. Because כל אשר יעבור תחת השבט העשירי יהיה קודש לה'. ובכלל, חסידים האבן א חוש צו טרעפן צום אמת. Chassidim have a chush to find the truth. Like chassidim darshend in the first line of Baasi Lagani, the word במקומו, everyone knows this remez, it's the most famous one. How does the maamar start? באתי לגני אחותי כלה, ואיתא במדרש רבה במקומו, לגני לא גנוני... What's the טייטש במקומו? In its place. So it's a mareh makom. What do you mean? It says in Midrash Rabbah, where? On the pasuk! On the פסוק באתי לגני. Now, first of all, many times when you write it's on the pasuk, you say על הפסוק. Here it says במקומו. And second of all, why did the Frierdiker Rebbe have to write it bikhlal? You think he always writes if the Midrash is on the spot or not? Usually he doesn't do that. Why did he write it here? So if you look in the Midrash, who said this מאמר חז\"ל, לגן אין כתיב כאן אלא לגני? It says: רבי מנחם חתניה... Rabbi Menachem, the son-in-law of, and it says a certain Tanna's name or Amora's name. So Chassidim taytsh'd: במקומו אמר רבי מנחם חתניה. Bimkomo, in his place, the memaleh makom should be Rabbi Menachem chasanya, his eydem, his son-in-law Rabbi Menachem. So it's a remez. Now if someone will build a yesod of halacha or something on this remez, he's a little bit nuts. Because this is... But when you know the inyan is true, then you find a remez. A remez for באסי? Yeah, this is already a later, later remez, yeah. So someone would make it up, someone will say, for a maamar starts with one word, oh, a siman! The vort has a מ\"ם, it's a siman you have to learn the maamar starts with a מ\"ם! Make up these things. But this is true anyway. Chitas and Rambam, that's the fact. So you can find a remez, so fine, it's fine. And Chassidim found other remazim.

Now everyone knows these things, I'm just repeating it because it's around יו\"ד שבט, and that in the maamar that came out of Baati Legani, in the פתח דבר it says that על פי פקודת כ\"ק אדמו\"ר שליט\"א, the word שליט\"א was missing the יו\"ד. That was came out for שבת פרשת בא, and Friday night when the bachurim were learning it, they pointed out, look there's a יו\"ד missing. And the יו\"ד of שליט\"א, שליט\"א means to live, and the יו\"ד was missing, and the יו\"ד is יו\"ד שבט. So that was a remez. Then they have other thing that this guy in Australia was sitting with the רבי's picture, the guy Feiglin was sitting in Australia Shabbos morning, יו\"ד שבט, 8:00 in the morning or a quarter to eight. When in Australia is Shabbos morning, a quarter to eight, in New York is still Friday afternoon or something, or Friday night. But he was sitting in the middle of learning and the picture of the Frierdiker Rebbe was behind his him, and the picture fell in this punkt the time of the histalkus. Even though the histalkus was many hours later, but this was the time that in New York was the histalkus. In the the כולל Chabad לוח of that year, so you know in כולל Chabad לוח every Shabbos it says this is שמות, וארא, בא, בשלח. For some mistake, printing mistake, the word בא on שבת בא was missing. So those are רמזים מלמעלה. Then there are Remazim from the Frierdiker Rebbe himself. When they asked the Frierdiker Rebbe if tomorrow they should come, because the Frierdiker Rebbe didn't daven downstairs, they would come up to make a minyan for kriah, not every Shabbos, the last few years because he was sick. But that Shabbos, יו\"ד שבט, is the yahrzeit of his grandmother, so they asked him צי מ'זאל ארויפגיין מארגן? So he didn't answer, all he said, מארגן וועט מען ארויפגיין. Tomorrow we'll go up. And tomorrow he went up. I mean there was all kinds of Remazim from the Frierdiker Rebbe, that's true. This is what the Rebbeim said is one thing, but even חסידישע רמזים are also true. But the bottom line is that we know that this is true, and therefore the Rebbe is going to דרשנ'ן the remez of ברעש to the Frierdiker Rebbe. Tomorrow is a גירסא שולחן ערוך test. Chazarah? Yes. גירסא שולחן ערוך. You guys, let's go. Line up. גירסא שולחן ערוך. What? גירסא שולחן ערוך. Wait, where? Motti. Well, then what do you think? That's the last place that did it. Blasberg! Blasberg! That's how You can spell it whichever way you want. גירסא שולחן ערוך. Line, get in the line. Please, please, take a sefer and sit down and learn. Come on, take a sefer and sit down and learn, let's go. Silver, no, no, no, stop. Nope. Let's go. No. Today they did גירסא שולחן ערוך. Chazarah for the test, tomorrow's the test. Tomorrow is a test? Tomorrow is a גירסא שולחן ערוך test, yes. Can we leave the sign, please? Yeah. What do you think about the situation? What? What's