we start, we have to hear an answer to a shaila. Question was that if teshuva is a mitzvah, why is it not counted? Why doesn't the Rambam count it amongst the מנין המצות? So, yeah. in the sicha we're learning, there's a הערה, הערה number five, that says because teshuva is higher than all mitzvot, כולל all the mitzvot, so, therefore, it wasn't stated. However, the מעשה מיוחד in teshuva is we do it. Therefore, that was it it was listed as like a separate, you know, like different it's a component of teshuva, but it was set separate. Now there is a sicha in Likutei Sichot חלק ל\"ט that it says like this, so Minchat Chinuch says that the Alter Rebbe says mitzvah there's it's a clear mitzvah, מצות תשובה. Minchat Chinuch doesn't say that, you mean. Minchat Chinuch says that there is a difference between Alter Rebbe and Rambam. Alter Rebbe doesn't bring the Alter Rebbe at all. All right, well I'm just going to skip to the next part. No no, don't skip the Don't skip to any part, just go ahead. So, I That's kind of The name is not so important, so not the Minchat Chinuch, whatever. I would say like, it kind of stresses the Alter Rebbe מאכט א קלאר that it's a מצות תשובה. The Rebbe says that the Alter Rebbe makes it klar that it's a mitzvah. All right, and then the Minchat Chinuch says in the name of the Rambam Not in the name of the Rambam. פשט הרמב\"ם. Yes, so פשט הרמב\"ם is from that they don't say it's a mitzvah. It's like a get. That a get, it's not like it's a mitzvah to go and divorce your wife. When you divorce your wife, it's it's a mitzvah to give her a get. Same thing here. How you do it, then it's a mitzvah. However, it's not not so. Yeah. Then, the Rebbe is מדייק Then the Rambam brings a few examples. There are a few examples in the Rambam's writings that shows that he holds that teshuva is a mitzvah. It says um his maamar for teshuvah is יעזוב. There's a pasuk that starts off with the word יעזוב. And יעזוב is a direct command, meaning it's לשון ציווי. Mitzvah. And he could have used a different uh פסוק, ושבת, which is more of a סיפור דברים. So, from the fact that the Rambam uses the word יעזוב, we see that it's So, then another thing is, he brings הטובל הטובל ושרץ בידו, it's not considered Someone that goes to the mikveh with a שרץ in his hand, it's not considered good until he chucks the שרץ. And we see this here. הטובל, someone that goes to mikveh, is compared to the maaseh of teshuvah, that, excuse me, it's it's compared to the vidui. The maaseh is going to the mikveh, and our maaseh here is the vidui, that he's saying vidui. However, being that he has a שרץ in his hand, it's not complete, and it's not complete without the מחשבה. Our teshuvah is not complete without the מחשבה that I want to return. Therefore, yeah, we see this. So the Rebbe is medayek that teshuvah is something that's in aspect of מחשבה. And the Rambam only lists the mitzvah that has something to do with דיבור and maaseh. So he lists the vidui part, however, he doesn't Okay. Elaborate a little bit on it. Question was, if the Rebbe If the Alter Rebbe says according to the Rambam that teshuvah is a mitzvah, the way the Rebbe learns, so why, takeh, when the Rambam lists the na- the list of the mitzvot, he counts vidui as part of the mitzvah? The mitzvah is to do vidui. When you do teshuvah, you have to do vidui. Why doesn't he list the mitzvah, the teshuvah itself as the mitzvah? That was the she'eilah. So the the bottom line of the answer is the last vort that he said, that the Rebbe comes up with a klal, a new klal. That the Rambam the Rambam has a Sefer HaMitzvot, he has a lot of rules. Half of the Sefer HaMitzvot is rules of when to count a mitzvah, when not. In other words like this, we all tell We tell everybody, know how many mitzvot are there? 613, that's not true. There's about 500 about uh 800 mitzvot. I don't know, 800, 700. There's a lot, much more than 613. Not all of them go into this number, not all of them are in this list. So the Rambam And how do we know there are 613? Maybe there are, takeh, 750. Who told us there are 613, that we're looking, trying to find which are included, which not? How do we know there are Who could tell me? How do we know there are 613 mitzvot? How does the Rambam know this? He just decided? תרי\"ג, how do we know there's תרי\"ג mitzvot? No, that's a remez. How do we know? Uh? No no, that's all remezim. In other words, the Rambam can't write anything on his own. Everything he takes is from Chazal. The Gemara says that there are תרי\"ג mitzvot. Where does the Gemara take it from? The Gemara quotes a pasuk. Now the Gemara quotes it's only a remez, but if the Gemara says it as a fact, then for us that's the makor. The Gemara says תורה צוה לנו משה מורשה קהילת יעקב. That's the pasuk. So the Gemara says משה רבינו told us Torah. What's the gematria of תורה? 611. משה רבינו gave us 611 mitzvot. Two more mitzvot were given by Hashem himself, because Hashem said אנכי and לא יהיה לך. So together the Gemara says there are 613 mitzvot. Comes the Rambam, not only the Rambam, but all the other מוני המצות we call them, and say like this: We know for sure there's a list of 613, the Gemara says that. Go through Chumash, there's much more, more than 613 times where it says do, don't do. So ela mai, it must be that even though there are a lot more than 613 times the Torah says do something or don't do, not all of them go into this list. So the Rambam sat down trying to figure out what's the rule, which goes in, which not. So the Rambam came up with 13 שרשים he calls them, שרשים, a shoresh means a root, 13 rules. Actually, it's interesting that the rules of how the ספר works is probably bigger than the ספר itself. Sefer Hamitzvot, half of it is the שרשים and half of it are the mitzvot themselves. Here is another rule that the Rambam doesn't say, and the Rebbe comes out with such a sevara that the Rambam goes with the line that any mitzvah that has two parts to it, a part of machshavah and a part of maaseh or dibbur, when we count the number of mitzvot, only the dibbur aspect is counted. It means it doesn't mean that a mitzvah of machshavah is not counted. He counts mitzvot of machshavah or a mitzvah of feeling in the heart. L'mashal, is אהבת השם one of the Taryag mitzvot? Yes. It's a feeling of the heart, ואהבת את השם אלקיך. אהבת ישראל, ואהבת לרעך כמוך, it's a feeling. So it's not a maaseh, it's not a דיבור. Rambam counts it. But if a mitzvah has two parts to it, then you count in the מנין המצות only the דיבור or the מעשה. למשל, davenen, what's the mitzvah of davenen? It's counted as one of the תרי\"ג מצות. The mitzvah is, says ולעבדתם, ולעבדו בכל לבבכם, or it says you see the word עבודה, and the Gemara says איזו היא עבודה שבלב? הוי אומר זו תפלה. Davenen is an עבודה, is a feeling of the heart. You feel you want to get close to the Eibershter. Nevertheless, how are you מקיים it? If you say it בדיבור. So we count the דיבור of it, not the feeling of the heart. Same thing here, another example the Rebbe gives, not like about מנין המצות, but Torah, there's two things: There's Torah that you say בדיבור when you learn, and also you understand it in your mind. There's a דין that before you say ברכת התורה in the morning, you're not allowed to learn Torah. The Alter Rebbe holds that if you're thinking Torah, you're allowed. הרהור לאו כדבור. Actually, it's a מחלוקת, the Gra holds that that's also called, but the Alter Rebbe says הרהור לאו כדבור. So it's part of the mitzvah, no one says that understanding or thinking Torah is not part of the mitzvah, but when you have a part of thinking or feeling and a part of דיבור or מעשה, what's counted as the practical aspect of it is the דיבור. Therefore, דיבור cannot be done before ברכת התורה, הרהור could. So the Rebbe says the same thing is here also. Since teshuvah has two parts to it, teshuvah is בלב, the feeling of returning, like the Alter Rebbe says, מצות התשובה מן התורה עזיבת החטא, a feeling never to do the aveirah again, also has a aspect of דיבור, which is וידוי. So which one does the Rambam count? Only וידוי. Not the דיבור. And not the, and not the מחשבה, I mean. So that's, but it's not that it's not a mitzvah. So that's all going back to the שיחה here that the Rebbe says that even though teshuvah is a mitzvah באמת, but it's not counted in the mitzvot. Why? Because teshuvah is higher than mitzvot. So we finally what we got to is that you have mitzvot and you have teshuvah, and then you have קבלת מלכות. To accept the Aibershter as a מלך, that's even higher than teshuvah, and the Rebbe explained why, because teshuvah is higher than mitzvot, as we explained, but nevertheless it's in the category of mitzvot. Because what's טייטש תשובה? Fixing the aveirah that you did, fixing the mitzvah that you did. When I say fixing the mitzvot, you don't have to fix the mitzvot. I mean, fix, a mitzvah means where you didn't keep the mitzvah, you got to fix it. הגם there's a vort, I forgot which one of the big פוילישע רבי'ס, he said, \"I'm not worried about...\" בית דין של מעלה about my aveirot. Not that I'm worried, I'm worried about my mitzvot,\" he says. \"Aveirot, if you do an aveirah, there's an עצה to it. You do teshuvah. My mitzvot is the problem! The mitzvot if I did the way I did the mitzvot and it's not the way really 100%, what should I do about that? See, if you do if you miss a mitzvah, then you do teshuvah also. But you did the mitzvah, you did it right, but you know, I didn't do it the way 100%. So that's what I'm afraid of. And aveirot, okay, aveirot you do teshuvah. Anyway, but so teshuvah is in the category it's higher than mitzvot, in the category of mitzvot. Malchut is something higher. And the Rebbe started saying that's where we're holding, that means like this: קבלת מלכות is the connection of the a איד to the אויבערשטער מצד the etzem of the אויבערשטער. Just like by a father, I gave the example, there is the etzem connection of a father to a child, and then there is the connection that comes through behavior. The child does what the father wants, that's a connection. You know what, if the child doesn't do what the misbehaves, it's also a connection. It's a connection. Why does the father get angry at his child that he doesn't behave? Because he's connected to him. Just like a father is happy when the child does good, he's upset when he doesn't do good. If you see a strange kid not behave, you don't get upset. Why do you get upset here? If you see a group of kids misbehaving and one person comes up, an adult comes up and gives one of the kids a פאטש, what do you understand? It must be his father. That's why he patched him, not the other kids. קוקט אויס שפארקערט. A father loves his child, so mistama it's not his father. The one he didn't patch is his son. You know, it's פארקערט. Cuz it's also a connection if the child misbehaves, cuz we know when it comes to psychology, to children psychology, they'll tell you a lot of times a child misbehaves because he wants the father's attention. Not because he's against his father, פארקערט. Sometimes you feel you're missing the attention, you miss the connection to your father and he's not giving you attention and you want to attract attention. So some people attract the attention of a father and a mother, they learn good, they do good things, and mimela the father gives them a present, gives them a kiss, and he gets attention. And sometimes he sees it's not going for some reason, so he goes the other way and then you get like attention. There are certain parents that for the for the good they don't give you attention cuz it's expected, but when you misbehave they give you attention. So it's also a connection, but it's still a connection not be'etzem. It's a connection in ענין of behavior. Then there is the etzem connection. When a איד is מקבל מלכות of the אויבערשטער, you connect yourself to the etzem of the אויבערשטער, beyond what the אויבערשטער told you to do and you have to do it and if you didn't do it he's upset and therefore you gotta do teshuvah, it's all within that. So it comes out that the the etzem of the אידן with the אויבערשטער on Rosh Hashanah, the עצם ענין of Rosh Hashanah is atzmut. Let's go in the side here.

דאס הייסט let's learn the page the second page, the third paragraph let's start. דאס הייסט, that means that the avodah for ראש השנה שתמליכוני עליכם, the avodah of Rosh Hashanah where we accept the אויבערשטער as מלך, נעמט מען עצמות אליין. We connect, we take the עצם of the אויבערשטער. העכער פון אלע גילויים, higher than giluyim. קיום המצוות which are called גזירה, doing the מצוות, דערלאנגט אין רצון העליון, that reaches into Hashem's will. ווי ער קומט אראפ בגילוי, as it comes out into gilui that He wants you to do. ווארום די מצוות, I'm going to explain this in a moment, first let's read it. ווארום די מצוות זענען רצונו יתברך, the mitzvot are the אויבערשטער's will. עבודת התשובה וואס איז מתקן דאס וואס מען האט געטאן היפך הרצון, תשובה which fixes when you did something against the אויבערשטער's רצון, דערלאנגט נאך העכער פון רצון, that goes even higher than the אויבערשטער's will. אבער נאך אלץ א מדרגה וואס האט א שייכות מיט בחינת רצון, still in a level which is connected to His will, cuz teshuvah means fixing that you didn't keep His will. וואו מיט די מדרגה וואס האט גארניט קיין שייכות צו רצון, פארנעמט דארט אויך ניט קיין ארט עבודת התשובה אויף דעם היפך הרצון. In a higher level, teshuvah doesn't mean anything there because it's bichlal higher than ratzon. I'm reading just the words and I'll explain it. דארט איז נאך אלץ א שייכות צו רצון, it's still צו רצון, so giluyim. וואו מיט די עבודה פון שתמליכוני עליכם, רירט אן עצמות אליין, העכער פון אלע גילויים. Now, if you learn Chassidus you understand the difference between עצם and giluyim. Giluyim In Chassidus always we learn about things which are called giluyim or גילוי אור אין סוף. Giluyim means things which are a What's that, gilui? A revelation. A revelation, a gilui, is not the thing itself. Light, gilui is אור. Light comes from something. There's the source of light, and then there's a light is a התפשטות, an extension that comes out, and it's not the thing itself. The light might tell you what the thing is. In Chassidus it brings an example, if you see light you could tell if it's the light of a candle, light of of the sun, light of the moon, light of a of a bulb. The light tells you, but still it's not the thing itself. And sometimes through the light you might understand 100% what the thing is, but it's still not the thing itself. It's an extension, it's something secondary to the thing itself. By a person, and the same thing will be by the אויבערשטער, you have what the person is, or by the father and a child, the connection between the father and the child, And then you have when the father tells the child what to do, \"This is what I want you to do,\" that's not the עצם connection. That's not connected to the עצם of the father. The עצם of the father, בעצם, makes no difference if you're good or bad. That עצם connection makes no difference. This person who is your father, who is connected anyway, wants you to do something. That's already a lower level, that's called giluyim. That's an extension of him, of something that he wants you to do. And if you don't do it, he's upset. If you do it, he's happy. That's all giluyim. So you have what we call the ratzon of a person. That's not the etzem of the person. It's pretty close to him. But why does he want you to do it? Because this is what he wants you to do. But it's still, it's close, but not here. Why do I say close? Because in Chassidus a lot of times we learn that a ratzon is the person himself. Chassidus brings a re'aya that the nefesh of the person is ratzon, or ratzon is a nefesh. Who remembers any re'aya that Chassidus brings from a pasuk? Okay, Chassidus doesn't bring this pasuk, but the Rebbe asks why not. But there's a pasuk where it says in Parshat Chayei Sarah that Avraham Avinu said to the Bnei Chet, he wanted them to speak to Efron to buy the Me'arat Hamachpelah, what did he say? \"אם יש את נפשכם.\" If you have your nefesh, what does that mean? If you have your nefesh, please speak to Efron. So Rashi says, \"If you want. Please, if you want.\" So why does it say nefesh? Because the will of a person is the nefesh himself somehow. But it's still not. After all, it's an it's a certain detail. Etzem is not details. We have a לשון, כל עצם בלתי מתחלק. It doesn't have peratim, it doesn't have details. The etzem is essence is something that's not divide divisible. You can't divide it and it doesn't have details. Ratzon, if I want you to do something, if I have a will, that's already a prat. That's not the etzem. Mitzvot is the will of Hashem. He wants you to do this. So you have the ratzon, and just like by a person you have the ratzon, and then you have what Chassidus calls the ba'al haratzon. Ba'al haratzon means the one that has the ratzon. That's not the ratzon. That's higher than the ratzon. That's more connected to the עצם. The עצם has an extension, he wants the רצון. So when we say the Eibershter wants us to do mitzvot, doesn't want us to do aveirot, that's connected to the רצון of the Eibershter. So if a person does a mitzvah and we say every mitzvah connects you to the Eibershter, to which level כביכול of אלוקות do you get connected? To the רצון of the Eibershter. You're doing His רצון. When you do chas veshalom an aveirah, which level do you get disconnected? To the level of the רצון. You're not doing His רצון. It's all on that level. When you do teshuvah, to which level do you get connected? Higher than mitzvot and עבירות, והא ראיה you could fix them. But still, you're fixing, you're reaching a level where the רצון is important, and that's why we need to fix it, and you're able to fix it. So we're still in the level of higher than mitzvot, higher than רצון, but still within the level of רצון. But a level that's completely the עצם of the Eibershter doesn't care about the doesn't care about the רצון. The עצם of a person is beyond the רצון, beyond his will completely. So what difference does it make if you did an aveirah, you did a mitzvah? Why do you have to fix it? So that's even higher than the level of teshuvah. So it comes out like this, that on Rosh Hashanah, when we say that there is time to do teshuvah, through doing teshuvah you will connect yourself to the level of אלוקות which is connected to רצון. Not סתם רצון, but a way that you can fix the רצון. The עצם of Rosh Hashanah, which the Rebbe said which is the קבלת מלכות, that's the way the Eibershter the Yid is connected to the Aibershter בעצם. And you're megaleh it. It's there anyway. Just like there is a connection of a father and a son no matter what you do, it's there whether you like it or not, it's there, but you want to be megaleh it, you want to reveal it, you want to feel it. On Rosh Hashanah, this is what we do, we're supposed to feel it. And this is the עיקר עבודה of Rosh Hashanah.

Actually, the first the first thing in shofar, there are many reasons for shofar, it's famous Rav Saadia Gaon who writes ten reasons for shofar. It's also one of the things you learn in school every Elul, in every grade, I don't mean the second grade, but from probably from fifth grade on you learn all the ten reasons of Rav Saadia Gaon. Rav Saadia Gaon gives ten reasons for shofar. His first reason is that by blowing shofar, you show that you accept the Aibershter as מלך, because how do you crown a king? Blowing trumpets, blowing shofarot, like the pasuk says, בחצוצרות וקול וקול שופר—the Rebbe is gonna mention this sicha further—בחצוצרות וקול שופר הריעו לפני המלך השם. That when you blow trumpets, you're blowing trumpets, blowing the shofar, which is like a trumpet, you make, crown Hashem as... and that's the first thing he says. So obviously that's the first thing of Rosh Hashanah is that this is קבלת מלכות. And this sicha is what brings out what that means. It means that on Rosh Hashanah you have you're able to megaleh the עצם connection of Yidden to the Aibershter. Now, does anybody remember what the ten things of Rav Saadia Gaon is? I said this shiur is not only just to learn a sicha, but we bring out all kinds of things which you should have you should know, which you don't learn. Does anybody know that? And I'm sure some guys remember it, but first few days you're shy, okay. So, but I would like someone to volunteer that tomorrow by the shiur, he should have found out, looked up or found out what the ten things are, and by the shiur to tell the people what the ten th- ten reasons for תקיעת שופר. It's a very it's a very important to know. I mean, even as stam as knowledge. There is such a thing, and I have to tell you, which is very important, called certain general ידיעה כללית, general Yiddishe knowledge of things. This is one of those things that if you would make a list of what ידיעה כללית, so this is one of the things. For some reason, bachurim in yeshiva עפעס are lacking a lot in ידיעות כלליות. I'm just telling you the truth. And it's you come out in the world, it's more for the for coming out later in the world is more important that than knowing peshat in Tosafot פשוט, צו קענען א מסכת פשוט, more than you know the עקירה והנחה, this is People talk to you, this is things that you as You go on shlichut, for sure you have to talk. So these are important. And for some reason, ידיעות כלליות is a lack. And there's one more thing that's not noge'a here, but I just want to mention to you, a lack is דברי ימי ישראל, knowing a little bit of Jewish history, and knowing who's who, and what's when. People mix it up like בוידעם מיט קלאָץ. You don't know who's a תנא, who's an אמורא, who's a ראשון, who's an אחרון, who's a תחתון, who's a I don't know Everything is one big mishmash. That's one thing that guys should focus on. But at this moment, I'm talking about this inyan. So, who's gonna be the one to look it up? Yeah? Oh, you Okay, we got you. I have to be honest, I still don't remember your name. What's your name? Tell me. Mendel Gitter? Oh, why didn't I talk to you earlier? No, you'll you'll find it! I'm not saying you know it. Did I I didn't You'll find it. You'll look it up. And afterwards, after this shiur, you come over to me, I'll tell you where to look. And tomorrow we're gonna hear the ten reasons for shofar, and the first one is the I said yesterday, part of the the training in yeshiva here is also public speaking. So this is gonna be your first chance to do it. So you'll say it to everybody, and everyone will will know it. Don't worry, you'll get over it. Yeah, yeah, yeah. Okay, he's telling you from experience. He says you'll get over it. I wasn't asking about him, by the way. That's not noge'a. I was waiting for someone to just open his mouth, and you did. השגחה פרטית! So you got it. Now I'm afraid next time, no one's gonna open their mouth! Okay. Feel free to ask any questions that are shayachut. Okay, let's continue. Let's go go further here. דערפון איז אויך מובן די הייכקייט פון נשמות ישראל. This explains how great, how high neshamot are, Yidden are. אז זיי דערלאנגען אין עצמות ממש, they pashut reach, we connect to the etzem of the Aibershter, the essence of the Aibershter. וואס דערפאר קענען זיי ביים אייבערשטן אליין ארויסרופן דעם רצון צו ווערן א מלך. That's why we're able to bring out from the Aibershter to want to become king. That's what happens on Rosh Hashanah, because we reach into the essence of Him being our king. אבער כדי צו אנרירן אין עצמות ממש פאדערט זיך דער ביטול פנימי מצד עצם הנשמה. But in order to really get there, you have to be mevatel yourself. In order to get close to the etzem of the Aibershter, just like if you want to get close to the king, you got to show that you're completely given over to him. You got to be mevatel yourself. וואס דריקט זיך אויס אין דער הכתרה. How do people show that they're mevatel themselves to a king? When you crown the king, when you do the coronation, so then what's what's the purpose of crowning the king? That's a ceremony where the people demonstrate their bitul to the melech, their קבלת עול מלכות. That's what the coronation is. That's really what the crowning of the king is. I guess the same idea a little bit the inauguration of the president, I don't know if it's there you don't gives a hoot, but I don't know it's not exactly bitul. I don't know how many people are batel to Obama, I don't know exactly how it works here. But by a king it's definitely that you're mevatel yourself, and that is the בקשה מלוך על העולם כולו וכולי that you ask the Aibershter to become king, so you're telling Him, I want You to be my king, that means I'm giving myself over to You. So now we know the the answer on the she'elah, the beginning of the sichah, that is it part of עשרת ימי תשובה or is it not part of עשרת ימי תשובה? The answer is it's both. It has teshuvah in it, and it has also the etzem of the day, which is inyan of malchut.

Okay. Can just start the next שיחה. א נאמען וואס תורה רופט אן איז דאך נישט קיין סתם, נישט קיין שם הסכמי. When the Torah gives something a name, it's not just a decided name, סתם אן אנגענומענע נאמען, a name that you decided, like in in in some people, when you call somebody by a name, what's the reason for that name? The parents decided to call him by a name. But in Torah, it's not like that. נאר ער דריקט אויס דעם חיות מהות פון דער אנגערופענער זאך. When Torah calls something by a certain name, that shows what this thing is all about. And the truth is, this is not only Torah, even by Yidden, when you name a child, it's the same thing. The Arizal says that when you name a child, it's really a נבואה קטנה, it's really a nevuah. They say that somebody once came to the, I think to the Belzer Rebbe, and he said to him, \"I had a child, tell me, I asked the Rebbe all, everything what to do, I asked the Rebbe what name should I give him?\" So, he said to him, \"shoteh, when you give a name, you have ruach hakodesh. A Rebbe always has ruach hakodesh. A chasid has just a few times in a few chances in his lifetime to also have ruach hakodesh, and you also want to give it away to me? Don't worry, I have ruach hakodesh, but you should have ruach hakodesh.\" So, what's פשט רוח הקודש? It's מלמעלה they put into your mouth, into your mind, to name the child that fits to what this child is. The name has to do with the characteristics of the child. Is that the reason why the father stays up the entire night before the bris? To get this revelation from מלמעלה? No. No. What's the reason? That's shemirah. That's called, what's what's called that night? How do you call in Yiddish? What's the name of that when you stay up, you stay up for what? What's it called? Vachnacht. Vachnacht. וואך means you have to stay awake. When he says awake, you have to be awake and be careful of what's going to happen. Because the child needs a shemirah. It needs to, especially that night, it needs to be guarded. That's why some people say Friday night, if the bris is Shabbos, some people hold you don't need. אה, Yom Tov also, because they say because it's a זמן of shemirah anyway. Pesach? I would assume so, I don't know. I never thought of it, but you're right. First night of פסח, ליל שימורים, I would say everyone would agree that you don't. But, but I can't say, I've got to look it up lema'aseh, to see. But that's what it is, and that's a different, has nothing to do with the name. The name is סתם, whatever name you give, it says מלמעלה. The Midrash says, the Midrash says like this: בדורות הראשונים, נו, imagine, the Midrash was written 2,000 years ago, that in the earlier generations, the people were so great that they knew what's going to happen to the child, what the child is all about, and they picked a name that fits the child. Nowadays, Midrash says, people are not so great, and they just give a name after a father, a grandfather, after somebody else. But the Arizal says, and nevertheless, it's מלמעלה that they put into his mind to know that this name fits the child, because the names fit to the characteristics of the person. So, lichora it would come out that everyone who has the same name have the same תכונה. So, if we have about 20 Mendels here, Menachem Mendels here, it means we have 20 the same, but I don't know, but I guess probably in certain things they they takeh must have something the same, and it also has to do with the future, with it, all kinds of things. But that's bichlal. Certainly a name in Torah, and that's what the Rebbe is going to go on, what Rosh Hashanah is, the name is Rosh Hashanah, how that shows what the day is connected to what we said before.