have to be dan l'kaf zechut. The fact that he, and the way the Rebbe explained it, the fact that he's doing something bad shows that he has a bigger yetzer hara, bigger tests, shows that he has bigger kochos, but obviously it's בהעלם. So, by you speaking the limud zechut, you bring out the kochos that he has, the extra special כוחות בגילוי. So, you know what, let's start over from סעיף ז, the beginning of סעיף ז, which is the whole הוראה. און דאס איז די הוראה פון די שם הסדרה אמור. This is a lesson from the name of the סדרה, אמור, אז עס דארף שטענדיק זיין ובריבוי, a type of אמירה, speaking, that you should always do, and a lot, which is it? די אמירה פון לספר בשבח חבירו פון יעדן ייד, talking about good of others for every ייד, אפילו דער וואס מען דארף אים דן זיין לכף זכות, even about a Yid that did something that you have to go out of your way to find good about it, וואס די אמירה איז אזא וואס די עצם אמירה טוט, an אמירה like this itself accomplishes, על דרך כביכול ווי דיבורו של הקדוש ברוך הוא איז פועל א מעשה כנ״ל. Just like the Eibershter's words, just by the Eibershter speaking, the world was created. So, it's not the Eibershter's words are only words that we say the Eibershter's words are special because He always keeps His word. It's not a pshat always keeps His word, the words themselves accomplish, do something. אזוי טוט אויך די אמירה פון איין ייד אויף א צווייטן ייד בשבחו, so too when a Yid speaks about another Yid good, so it has an accomplishment, אז מען איז מגלה און מען ברענגט ארויס זיין טובה, it brings out the good that's hidden in the other Yid. און דאס איז אויך פאסיק מיט די פירוש פון חז״ל וואס איז מובא אין פירוש רש״י אין תחילת הסדרה, this fits to what the Chazal say, Rashi brings it down on the beginning of the סדרה, the pasuk says: אמור ואמרת. The pasuk says: אמור אל הכהנים ואמרת אליהם, say to the kohanim and say to them. And the

question is, why does the pasuk say twice the word \"say\"? Says, אמור אל הכהנים. Why does it say twice? So, Rashi says: להזהיר גדולים על הקטנים, that the gedolim, the adults, are warned to take care of the ketanim. Actually, this is talking about the din of a kohen not becoming tamei. So, the pasuk tells us that not only you have to speak to the Yidden, and who are the Yidden usually when you speak to the Yidden? Who are they? Adults. But it says they themselves have to speak to others, it's like, say to them that they should say to other. Who should they say to? The adults have to say it to the children, which means \"say it\", it means to take care that the children should also, children, כהנים קטנים should not become tamei. But the loshon of the Rashi is: להזהיר גדולים על הקטנים. Now, the פשט פשוט: להזהיר means to warn, when you give someone a אזהרה, אזהרה is a warning. So, the pasuk tells you that the Torah is warning the גדולים to take care of the קטנים. But the Rebbe has a different taytsh here. להזהיר איז אויך מלשון זוהר ואור. להזהיר comes from the word \"shine\". Zohar means shine. Where do we know that, where do we see that Zohar is called shine? The reason why the Zohar is called זוהר, because the זוהר starts with these words, the pasuk, the beginning of the pasuk: המשכילים יזהירו כזוהר הרקיע. המשכילים should shine like the shine of the רקיע, of the heaven. The word זוהר means to shine. So, when it says, להזהיר גדולים על הקטנים, what does it mean? That the גדולים should shine on the קטנים. דאס קומט לערנען, that comes to teach you, אז דער אופן ווי גדולים דארפן זיך פארנעמען און פועל'ן אויף קטנים, that the way the adults have to take care and have an influence on the קטנים, און דאס איז אויך כולל גדולים וקטנים במדריגה בעבודת השם. It doesn't mean only adults in age and children in age, but it means adult and children in their מדריגה, in their level. You can have an old person who's young and a young person that's old as far as their level of עבודת השם. I

think the Gemara tells a story that someone went up למעלה and he saw, his neshamah went up למעלה, he saw that they made an announcement in Gan Eden, \"Let the old man come in,\" and he sees a young kid come. Then they said, \"Let this young child come,\" and an old man comes in. So, he said, \"You're making fun up here? Here you also play jokes? Looks like a circus.\" So, they said, \"No, here we see the truth. This old man lived many years, but he only accomplished in his life like a two-year-old, so he's a baby. This young kid, in short life, accomplished so much like an old man. That's why here, when we see the truth, we talk according to the truth.\" Frierdiker Rebbe is using the loshon: age does not really depend on your passport. On your passport, which really means the birth certificate. It doesn't depend on your birth certificate, what it says when you were born. born. You could be born early and you're a long time ago and you're young, and you could born in in age you're young and really you're old. So he says here when the pasuk says that you have to warn the גדולים on the קטנים, and it doesn't mean גדולים on the קטנים only adults and children, but it means in madreigah. Somebody who knows more is called a גדול לגבי somebody else knows less, somebody who serves Hashem more is called a גדול. So the Torah tells us, Rashi tells us, how do you have to influence the קטנים? אז אפשיידן זיי פון דברים בלתי רצויים, to separate them from negative things, is בעיקר נישט אזוי דורך פארנעמען זיך מיט דעם רע. It's not so much about taking care of their evil. If you see someone doing bad and you know better than him, and you have to work with him to influence him, so not so much to get involved in the bad part that he does, trying to show him how bad it is, וכי הציווי, but but what should you do as he's going to say, you got to do it with good. And the Rebbe says, וכי הציווי אז נאר שמאל יד כהה דוחה? The lashon it says in

Gemara that you have to do both. When it comes to a child especially, it says you have to have your left hand should push him away, and your right hand should be mekarev him. So what the Gemara says that you have to do both. But the Rebbe makes a diuk here. It's not just that one hand push him away and one hand be mekarev. The left hand you push him away and the right hand be mekarev. What's the chiluk? The left hand is the weak hand. That means that to be push him away you have to to a certain degree, but that has to be done in a very small fashion, in a weak fashion. What's the main thing has to be done? נאר עס דארף זיין אין אן אופן פון להזהיר. You have to do it more in the positive side, to shine. זהר ואור, shining, light, which is what it says ימין מקרבת, the kiruv comes from the right hand. דורך מגלה זיין דעם טוב הפנימי וואס געפינט זיך ביי די קטנים, by revealing the good, the hidden good that's there in these קטנים, בזה זאל ווערן להזהיר, it should shine, אז דער טוב הפנימי שבהם זאל בזה שיינען און אלייכטן. The good should shine, should be revealed. Revealed, revelation means shining. Bichlal this is the difference between the shittah of Mussar and the shittah of Chassidus. The shittah of Mussar is to fight the evil, and the shittah of Chassidus is to bring in light. And the

famous mashal, which I mention many times, I don't know this year I mentioned it, for some I did because I say it so often, the mashal that's brought down in Midrash they say Someone told me once he saw it's a גויישע book להבדיל, which is a children's book which had this mashal, a גויישע book. The mashal is that there was once an argument between the sun and the wind. The שאלה is, there was a man walking in the street wearing a coat, and they were argued who is able to get the coat off faster. And each one said, \"I'll do it faster.\" So the wind started blowing, and the coat almost fell off, he tried to blow it off. So the person walking buttoned himself up. So the wind started blowing stronger, tore the buttons, the wind was so strong. So, he took his belt and belted himself up. Then he started blowing even stronger, so he put his hand and held his hand together with the belt, and he couldn't get the coat off. Comes the sun, and the sun says, \"You just watch.\" All the sun did, it came out, it started shining. It started shining, the person took the coat off himself. So he says, \"You see, this is how you get the coat off.\" This is a mashal that if somebody's wearing in in pasuk, bad things are called לבושים הצואים. It's called לבושים, bad לבושים, dirty לבושים. And you have to get it off. So mussar goes like the wind. If you learn מוסר ספרים, it talks all how bad it is to do aveirot, and it screams at the person, tells us person Sometimes when you look at מוסר ספרים, you could hear the words screaming. You read it, and it as if someone's You're going to go to gehinnom, and you're going to just And it describes how gehinnom looks, and people are hanging with their feet up and the heads down, and they're cut into pieces, and they're burning in the hot fire, and they're doing And that's how terrible That's the things that are going to happen, and it gets people scared. And and it fights It fights the person's doing evil, and it What happens? What's the nature of a human being? The nature of a human being is, the strongest koach a person has, it says in chassidut, is the כח הניצחון. Victory, that's an unfortunate thing in certain cases, but that's a fact, that when the person has the ניצחון to win. And that's what it says in Baati Legani, that's the strongest thing, why a מלך will put his life on the line and be מבזבז all the אוצרות, not for his חכמה, not for his מלכות, for his נצח! To to to come out someone else shouldn't win, I should win! So, if a person is being fought, the nature is that you fight back. You don't allow Out. So that's exactly what happened. The wind blows, so he fights it, doesn't allow him to take it off. If they you come to fight the yetzer hara, you tell him how bad it is to do aveirot, you're attacking him. When you attack him, you force him to fight back. And when you fight back, there's a war. Now, who wins? You never know. Sometimes one wins and others. So it's possible that the good side will win, but there is a war. Even when whoever's side wins, usually there are casualties on both sides. Even the one that wins, there are casualties. He might win at the end. So the same thing here. You fight, and but if you go that and that's the derech of mussar, fighting the yetzer hara, fighting the bad. Chassidut doesn't fight. All chassidut comes and says, look how good it is to do a mitzvah, look how good it is to be close to Hashem. And even when it talks about the negative, look how bad it is to be far from Hashem, it doesn't discuss how bad it is for you that you're going to burn in gehinnom, it talks about the inyan. It brings light, it sheds light into this inyan. To be separated from Hashem, imagine Hashem is doch the חיי החיים, ich vais, and you're going to be separated from Him? This is your life, כי הם חיינו, so even the negative side is brought out in a good way to bring out the עומק and the depth of the inyan. So that's bichlal the shittah of chassidut versus the shittah of mussar. Now, a lot of times in the later mussar ספרים you find a lot of the good, the positive part because they were all influenced by chassidus. Take the there's a famous mussar ספר from, ich veis, written by, like written 50 years ago by Dessler, it's called Michtav MeEliyahu. And there it's a lot of inyanim are positive, but it says in his hakdamah that a lot of things that he wrote, he took from Tanya. He learned chassidus different times with Reb Itche der Masmid, and Reb Itche Masmid used to visit England, so he learned chassidus with him. He was a a finer Yid he was, but a but a Litvisher is a mamash a you know, but he has a lot of, because it's all מושפע from chassidus. But otherwise, the original derech of mussar was mamash to fight the yetzer hara. But the one thing, if you fight, just you force the yetzer hara to fight back. They say that if you put somebody in a corner where there's no choice, he'll fight back even if he knows he'll lose. The mashal given, they say never find yourself trapped in a elevator with a rat, a mouse afilu. Why? They're always they're afraid of people, the moment they see a person they'll run away, you'll never be afraid. But if they're trapped in an elevator where there's no place to go, they'll attack you. 'Cause the moment they're pushed to the wall, that there is no breirah, you're really they see that they have no choice, they're going to fight you, and they'll even they're naturally afraid. So if you push the yetzer hara to the corner and you're going to fight him, he'll fight you back. I know the Rebbe told somebody in yechidus, someone told me himself that he spoke about spoke to the Rebbe about somebody with all, anyway, but the Rebbe told him not to fight with this person he said, and he said to him, and was do this and this, the Rebbe gave the פרטים, but he said don't force him to fight you. And the Rebbe told him a halachah, so he told me when he came out when he came out of yechidus. And the Rebbe told him that it says in Rambam that when you when when when you have a war and you you surround the city, you put a מצור on a city, the halachah is you're not allowed to surround the city from four sides. You should only make a מצור from three sides. Why? Give him a chance to escape. If you surround them from four sides, you give them no choice, you force them to fight you. And when they fight you, number one, you don't know if you'll win, and even if you'll win, there'll be casualties. That's an halachah. It's a halachah in Hilchot Melachim, Hilchot Melachim uMilchamoteihem. Why? You have to give them a chance to to to escape. Because if you're going to push them to the wall, they will fight you. And when they fight, especially when they have no breirah, they have kochos, when a person's life is is on the line, you have such kochos that normally you don't have, and you never know what kind of kochos they'll get and they'll fight. So the yetzer hara is the

same thing. So therefore, the best thing is not to fight the yetzer hara. You you show you shine that the yetzer hara himself sees the light. So that's what the Rebbe says here, the ווארט להזהיר הגדולים על הקטנים means that the גדולים when they go to be משפיע on the קטנים, it should be להזהיר, it should be through shining. What's this connected to what we said before? What the Rebbe said before was that the whole like when you see someone doing bad, what you have to do is bring out the good that's there. Look at it from the good side. Don't say, look how bad he is. When you see someone doing bad, you have to say to yourself, wow, this guy must have such gevaldikah kochos. That's the that's the that's the look. You see a different thing. You don't see the aveirah he did, you see that he has gevaldikah kochos. Wow, this guy who was put in such a position definitely has gevaldikah kochos. And this what we say here, that's the לאחזי that the Zohar, the shine that comes out. על פי זה יובן פאר וואס דער פסוק נוצט דא פארט דעם לשון אמר and not dibur, not דבר, דבר. Here, this explains also, to speak, there are two words: there's dibur and there's amirah. לפועל, דער פסוק uses here the word amirah. Why? דער חילוק צווישן די לשונות דיבור און אמירה, the difference between these two is, dibur is a לשון קשה, it says Gemara, רש״י, dibur is when you speak harsh. וואס דאס מיינט דער אופן פארנעמען זיך און אויפטאָן דורך שבירת הרע. Dibur is when you would talk to somebody trying to influence him by breaking his evil, breaking the bad. So dibur is strong. You see the word dibur has another meaning also. What other meaning do we find in the word dibur? ידבר עמים תחתינו. ידבר means that you be under the control. Rashi says, דבר אחד לדור ולא שני דברים. דבר is a leader. It's someone who has memshalah, who is a moshel, who's a ruler. That's ruling, and that's memshalah, not ברצון. What's the חילוק between malchut and memshalah? מלכות ברצון קיבלו עליהם, it's רצוננו. Memshalah is when you're a dictator, a dictator is, and dibur is פארבונדן more with dictatorship, that's harsh, or when you force something. So that's fighting. You force somebody, whether he likes it or not, you force him to do it, בעל כרחו. מה שאין כן אמירה is לשון רכה. אמירה is soft. און ענינו איז, what's the ענין of אמירה here? אויפטאָן דורך מגלה זיין דעם טוב וואס איז דא ביים צווייטן, אזוי אז דער רע ווערט בטל ממילא וממילא. To accomplish the good, reveal the good that's in the other person, and automatically the רע becomes בטל. Because that's the nature of light and darkness. The famous vort that the Alter Rebbe said. The

Alter Rebbe used to speak with a seek speak with a song, a sing-song, used to have such a tune. So the Alter Rebbe once said: מיט קיין שטעקן פארטרייבט מען נישט קיין פינצטערניש. With sticks, can't chase out darkness. You want to get rid of the dark, you walk into a room it's dark and you take a stick and try knock it out? מיט קיין שטעקן פארטרייבט מען נישט קיין פינצטערניש. מען ברענגט אריין א קליינע ליכטעלע, ווערט ליכטיג. All you do is you bring that small candle, and automatically it disappears. רע disappears, חושך, darkness, evil disappears when light comes in. So that is you have to bring the light, you have to show the light and that's it. And therefore the bottom line is, what he's saying here, when you see somebody do something bad, and you have, and obviously the reason you saw it is because you have to influence him, so you have to see the good in it. Be'emet this is connected to another sicha, I don't know if the Rebbe brings it in the הערות here, a whole other sicha that's in, I'll say the מראה מקום and let's see if someone knows what it says there. It's in חלק י׳ פרשת נח. Huh? No, okay. Say up with the Zohar, yeah? No, it's the same, but that's not the one I mean. דיבור בלשון נקיה. There the Rebbe talks about the vort of the Baal Shem Tov that whatever a Yid sees on somebody else is a lesson to him, like he looks in a mirror. When you see someone do bad, really you should know that this is a mirror that you're doing bad. And the Rebbe asks a מורא'דיקע קשיא: What's the re'aya? The pshat's the re'aya is, otherwise, Hashem wouldn't make you see it. Everything that Hashem does in the world is for something. If Hashem made you see something bad, what's the purpose? Must be that He's telling you something. Otherwise, He wouldn't make you see it. So is a re'aya that you have that רע. So the Rebbe says, why? Maybe the reason He made you see it is so you should help him? You should fix him. דער אויבערשטער wanted you to see his bad so you will now go to him and talk to him and convince him, make him do good. What's the re'aya that it's always a mirror that it shows that you are bad? So the Rebbe explains there the nekudah is, that if דער אויבערשטער would want you just to see it so you should fix him, you would not see it that it's bad. You would לכתחילה see his bad only as a means of trying to change him. When you see the bad as a bad מצד עצמו, you see, hey, he did bad, and then you decide, oh, I got to help him, but you see it as bad, why did דער אויבערשטער make you see that? Is a ראיה that there is something, the fact that it's bad to you, is a ראיה that it's your mirror. But the vort is there, that be'etzem when you see something bad, you shouldn't see the bad of it. You should lechatchilah see the good that's in it. What's the good? It's bad, it's not good. So the way he's saying here, you should see that this is shows that he has kochot, and you will bring out his kochot by speaking good. What? Yeah, yeah, he goes into a lot of פרטים. I just said one, a halbe nekudah. על פי כל הנ״ל, וועט מען אויך פארשטיין די שייכות פון דער הוראה הנ״ל פון אמר רבי מהר\"ש. This will explain the connection from this הוראה that we said before from emet to the Rabbi Maharash, וואס זיין יום הולדת איז ב' אייר, פאלט אויס בשנה זו תשמ\"ד, כיוצא בזה in other years, in דער וואך פרשת אמור. ב' Iyar is many times in

Parshat Emor. Not this year, but some years, it's Parshat Emor. And since the Shlah says that whatever happens, any special date of the week always has a connection to the parashah, so there must be a connection between ב' Iyar and Emor. So he says, \"as yadua, the פתגם of רבי מהר\"ש, די וועלט זאגט אז מען קען נישט ארונטער, דארף מען אריבער, און איך האלט אז מען דארף לכתחילה אריבער. The world says that if you can't go over under, you go over. I say lechatchilah over. Now what's the pshat? איינע פון די חילוקים פון ארונטער און לכתחילה אריבער in avodat Hashem is, what's the pshat in avodat Hashem whether we go under or we go lechatchilah ariber? ארונטער מיינט אז מען פארנעמט זיך מיט אונטן, מטה. ארונטער means you're involved in what's doing going on down here. זיך מנצח זיין, זיך מתגבר זיין אויף די ענינים בלתי רצויים, you have to overcome, you have a fight with the inyanim of down, of under, of gashmiyut, of bad things, and you fight it, bis מען קומט צו ביי דורך עבודה ויגיעה, you overcome it by working hard. So you have to fight. You have to work with it. That's that ארונטער. ארונטער means you're under here. You're doing, you work, you work hard, and you win. לכתחילה אריבער מיינט אז מען לכתחילה הייבט מען אן מיט דעם העכער. You lechatchilah start with above. מען איז מוסיף בטוב עד כדי כך אז דער רע ווערט נכלל ונתבטל. You add the good so much so that the רע falls away. That's lechatchilah ariber means you start from above. You start shining light, and when you shine light, automatically you don't have to fight with the bad because the bad is not there automatically.

Once the Rebbe said that when you go to people and people are typing against, you know, Chassidus and this and that, whatever it was, a time that the Rebbe said about some מבצעים and then the people were talking. The Rebbe said, \"Don't get into vikuachim with them. Don't get into arguments and into into dialogues. If a guy comes with טענות, just tell him like this.\" The Rebbe even said that's why they printed Tanya in a small format. You know, you carry a Tanya in your pocket and you say, \"You know what? What's going on all these talk? Let's sit down and learn a פרק תניא.\" And if you learn a פרק תניא, then you'll see that things will change. And at that time, this was actually before my time, the bachurim told over that they תקי did that. They went to different places, and תקי, after they finished learning they said, and guys, sometimes guys agreed. You know what? Let's learn a פרק תניא. And after you learn a פרק תניא, their whole attitude changed. Why? Because you're מוסיף אור, so then the רע goes away. And especially when the טענה is about Chassidus, so you're מוסיף and learning Chassidus, so the it went away. It's it's a I guess you have to do it all It's only done good to If you do it because you really believe in what the Rebbe said. So it's not that you're learning the פרק תניא helps. It's because the Rebbe said and you use the Rebbe's כוחות, so then the פרק תניא works if you do it with the proper emunah.

I'll tell you the story that I always tell over also with my time when I went once with this this person. I mentioned this also. We used to go always Sunday to the armories to have services with the National Guard, you know, soldiers. They have every Sunday they have services. So they used to send bachurim or other people. So they used to had two people. One was the one that used to do the services, and the other one would be the one to go to the to the soldiers and ask them to put on tefillin. So I remember I went went with one with this with this older man, a very איש פשוט, ממש א פיינער ייד, but a very simple Jew, didn't know anything, but a very simple I tell you his name is, Mr. Fisher was his name. Sometimes when you see on JEM the videos, you see him standing, used to stand behind the Rebbe by the farbrengen with his toll with a big pole. So he used to stand anyway. You remember his son got married on י\"א ניסן and the Rebbe had a sudden farbrengen, the Rebbe waited with the farbrengen till the chatunah was not over, but anyway. So I went with him. I was the one that was supposed to to speak, and he was So I went on with about 50 soldiers there, and I was standing in the front with these, you know, these books and reading, you know, in English, the services, and he is standing in the back. I see he's standing in the back. He's putting on trying to put on tefillin. So he took the tefillin, and walks over to one soldier. I can't hear. It's all the way in the back, and he says something to him, and the guy says, \"No.\" No, sit sit, so Usually, we know this, that if the first guy says, \"No,\" then standing, the second guy will say usually. If the first guy says, \"Yes,\" then already, you know, it's a chain reaction, but then goes to the second guy, Oh, and the third guy, and You know, I see from far, he's Then, I see, he calls over the first guy to the side, I think to the corner. Blows something in his ear. Then, he says, \"You want to put on tefillin?\" The guy said, \"Yeah.\" You could imagine, what did he do there? Took tefillin, and then now after him, the second guy, whole line put on tefillin. Could have So later, in the car, on the way back, I asked him, \"What did you say that convinced him?\" So, he says to me, \"There's a שיחה in תשי\"ד. This is even before before You shot תשי\"ד. תשי\"ד, the Rebbe says that, is out risk and speaks about going out and talk to people to put on tefillin. And then, the Rebbe says there, \"And what happens if you come to a yid and he doesn't want to put on tefillin? So this is what you should tell him. Tell him that there is a yid in Brooklyn, that Meaning, the vort is, he's A batlan, he says, doesn't even know how to drive a car, showing that he's not with it, speaks English with an accent, the Rebbe says, and tell him that he asked you to put on tefillin. The Rebbe meant on himself, that he asked you to put on tefillin. Tell him, ask him. In other words, what the Rebbe meant in pashut the words, if someone doesn't want, tell him that I asked, in other words tell him that the Rebbe asked, memeila maybe that'll help. But this is the way the Rebbe expressed himself. Tell him, ס'איז דאָ אַ איד אין Brooklyn, that's a, I think I remember he says a batlan, and can't even drive a car, and speaks English with an accent, and he asked to put on tefillin. So he says to me what he did was, he typed up these words on a little piece of paper, mamash the words of the sicha, and he chazert it oys. He chazert word for word of the sicha. So, what happened, this guy, when the guy didn't want to put on tefillin, he called him over and in his ear, he told him quietly these words in Yiddish. He says,

he told the guy, says, \"You don't want to put on tefillin?\" says, \"ס'איז דאָ אַ איד אין Brooklyn.\" And when he finished saying this he says to him, \"Would you put on tefillin?\" He said, \"Yeah.\" I saw it with my own eyes. This is not a- and he put on tefillin right away! So I was thinking then this is- I mean this is not normal. Ela mai this is the Rebbe, his kochos is working through, but but the only way it could work if the guy is batel. See, I don't think I could do that, I don't think any of us could do it because we wouldn't really mean it. Because you got to be a little bit צודרייט to really to mean it, you got to be real pashut, with אמונה פשוטה ממש. But he did it. So I guess the same thing here with the Tanya, if you do it because the Rebbe said so, it works. Anyway, עכ\"פ here, the vort the Rebbe says, what's טייטש לכתחילה אריבער, that you have to be מוסיף לכתחילה from above, you're מוסיף light, and then it takes away the darkness. ודאָס איז דער אופן פון אמר כנ\"ל. That's how the אמר is supposed to be, דורך וועלכן מ'איז מבטל ענינים בלתי רצויים פון אַ אידן. How you you מבטל the bad things of a Yid, in an אופן פון לכתחילה אריבער, like he said before, you shine the good, you bring the the זכות, and it helps. וואָס די הנהגה איז באופנים כאלה, when you do you behave that way, which is טוב לשמים וטוב לבריות, it's good for the Oibershter and good for people, איז דאָס תפארת לעושה ותפארת לו מן האדם. It says in Pirkei Avot תפארת for the Oibershter, תפארת, nice for a person, נאָך מער, תפארת שבתפארת. Two times תפארת, the ספירה פון יום הולדת פון רבי מהר\"ש is the ספירה of the Rabbi Maharash's birthday. דאַן איז בלשון הרמב\"ם ביי אַ תלמיד חכם. So then, you get to a תפארת that the Rambam says by a talmid chacham, but it's not only תלמיד חכם, בסוף סוף ווערט יעדער איד אַ דרגא פון אַ תלמיד חכם. Everyone becomes a תלמיד חכם, כי ההבטחה the Oibershter promised, וכל בניך לימודי ה', all your children, all Yidn become learners, scholars, become talmidei chachamim. So, בנוגע a talmid chacham the Rambam says, עליו הכתוב אומר, the pasuk says, ישראל אשר בך אתפאר. Yidn, I will be proud of you. But which לשון does he use? אתפאר, which is on the same words as תפארת, and especially תפארת שבתפארת. So, what's the תפארת שבתפארת? The best thing is when you bring light, and that automatically gets rid of all the darkness, and by doing that you מגלה all the זכותים, and then that's how you משפיע on the Yidn. Okay. [Non-speech audio]