S'vert gebracht un opgelernt fun לולב ומינו, like we learned it out, it's brought and we learn out by the lulav, that you have to hold the lulav and the etrog, aravot, hadasim, all those things you have to hold them up. If you hold them upside down or any other way, not the way it grows, you're not yotzei the mitzvah. Which is one of the ways the velt does by etrog in order to be מקיים עובר לעשייתן. The velt has a problem, I mean the problem, Gemara brings this, Tosafot and in talks about this, lichora, when you take the etrog in your hands and the lulav in your hands, you're mekayem the mitzvah already. And then you're going to make the bracha? You'll be making the bracha after you do the mitzvah. You have to make a bracha always before you do the mitzvah. So what are you going to do? To keep, to not to pick up the etrog and lulav and make a bracha while it's laying on the table, you can't, because whenever you make a bracha you have to hold the thing in your hand. L'mashal, you make a bracha on matzah, you have to hold the matzah in your hand. So you have to hold it in your hand. When you're holding it in your hand, you're mekayem the mitzvah already. So then when you'll make the bracha, you'll be after you already did the mitzvah, because the mitzvah is just netilah, there is no other, just to hold the four minim is a mitzvah. So what do you do? The velt has an etzah. What they do is they hold the etrog upside down, and they make the bracha, and then they turn it around, because when it's upside down you're not yotzei. On the other hand, you're holding it. And since you're holding it, there's no problem. So then you, and it's not דרך גדילתן, and then you turn it around, you're yotzei.

מנהג Chabad is different. What we do is we hold the lulav in the hand when we make the bracha. Mimeila, by holding the lulav already we're holding the mitzvah, not the whole mitzvah, but there is no chesaron in missing, in holding it. If we would not hold anything, then takeh you're not holding the mitzvah, but the etrog is laying there and you're holding the lulav, it's enough to be considered that you're holding it. On the other hand, the mitzvah you're not mekayem, because the mitzvah is all four minim, so it's like a psharah and that's how we're mekayem both things. You don't have to hold them together? You don't have to hold them together. You're mekayem the mitzvah if you hold, uh? Why don't we turn it around? Yeah, it doesn't say not I don't recall that it should say anywhere a reason why we don't do it like the velt. I'll tell you what I think. It's a bizayon to the mitzvah. Take an etrog and hold it upside down is a bizayon, bedavka. See, there's no inyan, it doesn't say that when it lays on the table it has to lay straight, it can lay crooked, but to take the etrog and hold it upside down, it's not It's like imagine you take a Sefer Torah and you want to do something, you'll turn it around and hold it upside down? You can't hold it upside down bedavka. I'm thinking, my own sevara, it could be it's not true. Uh?

Because the bracha is on the lulav. The bracha is on netilat lulav. And that gufa, why is the bracha on netilat lulav? Why is the bracha on the lulav? The pshute peshat, not what the ביאורים על פי חסידות. Uh? Yeah, the sichot have the biur deeper. What's the pshute What does the Gemara say why the bracha is on the lulav? Because it's the biggest! The longest, it's the biggest, so we use the lulav. The Rebbe is מסביר על פי רמז, על פי דרוש, for other reasons, but the bracha is on the lulav, so we hold the lulav, and the etrog we don't hold, so we're mekayem both. And the velt does it upside down. But I'm just bringing it in לגבי what it says here, that in order to be mekayem the mitzvah of lulav and etrog, it has to be straight up. Nevertheless, אף על פי כן, זיינען די גביעים שבמנורה היפך דרך גדילתן. The גביעים on the מנורה are the opposite, they're upside down! Not the way it's made. See, the Rebbe keeps on using the לשון here דרך גדילתן. דרך גדילתן means the way that it grows. The גביעים don't grow. So it's not that, but it's the same concept: it's straight up, not upside down. So, oyb azoy, why is it by the גביעים? Now we understand why. יעדער

מצוה, ובפרט לולב ומינו, every mitzvah, and especially the lulav and its מינים, זיינען בדוגמת גאַנץ סדר השתלשלות. Every mitzvah includes the whole סדר השתלשלות. Imagine! Imagine, every mitzvah, this is this is these words, I don't it says here in the he'arah, it doesn't say the מראה מקום really, but every mitzvah includes the whole סדר השתלשלות, all the עולמות, the ענינים is there in every mitzvah, especially in the mitzvah of לולב ומינו, it contains גאַנץ סדר השתלשלות, דאַרף עס זיין בכלל בסדר ובהשתלשלות. When we talk about סדר השתלשלות, there is a proper order how things go, and that's the whole teitch of השתלשלות, one is משתלשל from the other, or from the other, from the other. So דרך גדילתן means the right way, straight up, the normal סדר of the way השתלשלות השתלשלות is. און דערפאר איז דער סדר הקיום פון מצוה היא נעשית דרך גדילתה. That's why normally every mitzvah has to be דרך גדילתה, נישט סדר השתלשלות. Let's just stop for a moment and learn he'arah 31.

When it says every מצוה is גאנץ סדר השתלשלות, he says דהיות שמצוה אותיות הוי' - the word מצוה: מ', צ', ו', ה' are the same letters as י' ק' ו' ק'. How is it י' ק' ו' ק'? בחילוף י' ק' באתב''ש. If you have אתב''ש, it'll come out that מ' צ' ו' ה' is י' ק' ו' ק'. It's possible to make a how is it? Let's figure it out. Let's try. What's a מ'? Oh, you have to have a siddur here, someone give me the siddur for a word. Let's try to figure this out. Let's go. א' ת', ב' ש', ג' ר', ד' ק', ה' צ', ו' פ', ז' is ע', ח' is ס', ט' is נ', י' is מ'. So מ' is י'. צ' the צ' is ה'. Okay, the צ' is the ה'. And what's the ו' ה'? And י' ק', that's the same. The ו' ק' doesn't have to be אתב''ש בכלל. So the י' the ו' ק' is the same. And the י' ק' is at is when the אתב''ש, meaning the first letter exchanged for the last, or the last for the first, second for the second of the last. So it comes out מ' צ' is י' ק', so it's י' ק' ו' ק'. So mimela, and what's י' ק' ו' ק'? י' ק' ו' ק' is גאנץ השתלשלות. In י' ק' ו' ק' we have גאנץ השתלשלות. How do we have גאנץ השתלשלות in י' ק' ו' ק'? י' חכמה, ה' בינה, ו' is שש מדות and ה' is מלכות. Okay, so we have the עשר ספירות. How is that gantz hishtalshelut? Uh? Okay, I didn't mean adrabah there is more, I mean how is it all the עולמות? It's the ספירות. The four letters of י' ק' ו' ק' is כנגד the ד' עולמות. So whichever way we turn around, י' ק' ו' ק' is clearly gantz hishtalshelut. Then he says, וכל מצוה כלולה מכל המצות.

There's another nekudah. I think it's a second nekudah. Every mitzvah has to do with another aspect of hishtalshelut. But not every mitzvah is all, are all the aspects of hishtalshelut, but every mitzvah contains all the mitzvot. What's the re'ayah? המשך ס''ו. What does it say in ס''ו, eh? Yeah? Think, remember what it says ס''ו, עמוד ס''ח. Could be you learned the old ס''ו before it was printed the way we used to learn we saw in the kapirte in the mimeograph, with different pages. I'm thinking which page. Anyway, I'll tell you what it says there. It says that we see halachah that העוסק במצוה פטור מן המצוה. If you're involved in one mitzvah, so you're patur from doing another any other mitzvah. Now pashut pashut why is עוסק במצוה פטור מן המצוה? Because why is the other mitzvah better than this? If you're involved in a mitzvah, another mitzvah comes your way, so you're going to push away this mitzvah to do the other? Why is that better than this? So you stick to the one you're that's why you're patur from the other. Chassidus, the ס''ו says a different pshat: because every mitzvah contains, is כולל every other mitzvah. So when you're doing one mitzvah, be'etzem you're doing the other mitzvah also. It's a nekudah. Every mitzvah has a nekudah of every other mitzvah. Al derech I explained this once before, I'm going to explain it again. Just like in

a person's body, you have different limbs, different parts. The truth is every part of the body contains every part of the body. Where do we see it? From the cloning, from the the fact that you can take one cell from the person's nose and you could rebuild from that one cell and you can make a whole body. You can make a head and eyes. How do you make eyes from the cell that came from the nose? The nose is a nose, not an eye. Because the nose contains the eye and every little cell of the person contains every other part of the body. Because it's an ענין עצמי. The cell of a person, the the DNA or whatever it is, is an ענין עצמי in the person. And every mitzvah is an ענין עצמי contains. Mimeila, every mitzvah contains גאנץ סדר השתלשלות. In the sichah he says, ובפרט לולב ומינו. It seems like לולב ומינו have a special quality. The lulav and the ד'... have a special quality of גאנץ סדר השתלשלות. Because, and it says takeh, why is it that with a לולב ומינו we do the na'anuim, and the na'anuim we do to all four sides and to up and down, we do it to all six dimensions, because this is a remez to the whole סדר השתלשלות. And that's what the inyan of the lulav is. ובפרט the ד' minim, each one is a remez for a different part it says of שם הוי', the ד' minim, it's four, is a remez to different parts of שם הוי'. So the ד' מינים together make up שם הוי', which is more than any other mitzvah. See, the mitzvah of shofar is שם הוי'. Why? Because it's a mitzvah. And the word mitzvah is a אתב\"ש of שם הוי'. But it's nothing to do directly שם הוי'. But the ד' מינים, the four, has to do with the שם הוי' directly, which mimela has to do with the ד' עולמות and with the עשר ספירות, so the ד' מינים have a special connection. That's why בכלל we find a lot of things which have to do with four. Where do we find other things that have to do with four? Mitzvah. ד' כוסות. Pesach is full of it. ד' כוסות, ארבעה בנים, ah? ד' לשונות של גאולה. Okay, ד' פרשיות, פסח, okay. Yeah, yeah, okay, it's true. Ah? ד' בנים. Over there we have all kinds of four. Why? Because it's a Pesach is also נוגע to גאנץ סדר השתלשלות. That Pesach has to do, but Sukkos is also. כלל, I understand that in the ד' מינים we find something special in as a whole. I forgot already who said this, whether I don't know if it's the Shpoler Zeide, someone, I don't remember, said לגבי I have to remind myself the beginning of what he of בקשר to what he said this. He said something of the future in a certain place, I don't remember what it was, if it's I'll remind myself. But they asked him, \"How did you know?\" something like that, so he said that the etrog is the globe of the whole world. And Sukkos, when you look at the etrog, you could see everything that goes on in the world, and you could see everything that is going to happen in the world. I guess that year. Imagine. I mean, you have to have the right eyes to see it, but the etrog is like a like a globe. He said the etrog is a ball, this is the this is the world, this is the earth. And you look at it, you see. I mean, it's interesting, it's על דרך. Nothing to do with what I'm going to say now, but it's על דרך the ma'aseh of the Alter Rebbe when he said בנוגע the the ב' of בראשית. That when the Alter Rebbe was in jail, they just came out with a map of the whole world. The original map was only of the parts of of of that area that part of the world, but after they discovered America, this, so it took years till they made a whole map. There came a map, the first map, actually they say the first map that came was in the time when the Alter Rebbe was in jail. Because when the Alter Rebbe was in jail was at the same time as there was the Independence War going on here in America, it was eppes a קשר, I don't know. But so anyway so they brought, they showed the Alter Rebbe the the map. The Alter Rebbe looked at it and he said, \"There is a mistake here. A certain part,\" he said, \"is wrong.\" How could he know? See, now, you know, I looked at a different map, I saw the truth, but if this is the first map? Anyway, a while later, a few weeks later, came a new edition and it was a mistake takeh, and they showed that it was wrong and they made a new map. So someone asked the Alter Rebbe, \"How did you know?\" So he said, \"In the ב' of בראשית there is a map of the whole world.\" So in when he looked at the ב' of בראשית, he knew he had a map, so this map that they showed was wrong. But here the vort he said that in the etrog there is a whole world, which is not the same thing as we're saying here, but connected, that in the ד' מינים you have גאנץ סדר השתלשלות. So you have the whole world there. Al kol panim, now to לעניננו, so mimela when it comes to normal things, to a regular mitzvah, you have to do it in the form of סדר השתלשלות. סדר השתלשלות the סדר is that it goes ממטה למעלה, first it's smaller, then it gets bigger like we said we learned yesterday. And you have to have it כדרך גדילתן, as it grows in the proper סדר. אויך די גביעים עצמם, the גביעים themselves, זיינען שוליהם קוצר

ופיהם רוחב, also when you take a cup it's made like a normal סדר, that the bottom is narrow and the top is wide. Because that's a normal סדר. ווען זיי ווערן אבער א טייל פון דער מנורה, but when they become part of the מנורה, מקשה, מקשה means it's all one one shtik, one piece carved out, און זייער ענין ביים מנורה איז משכם מרב אל השפל, and their ענין is to bring the hashpa'ah to the lower world, מאיר זיין בחוץ like the Menorah which shines outside, איז עס פארבונדן, נישט משנה That could happen only if you don't go in a normal seder. You go against your nature and you go בלי גבול, you change your רגילות, you change your habit. עס דארף ארויסגיין פון זיך, you have to get out of yourself. As long as you're doing as much as yourself wants, you are limited to yourself, to your nature. And if you're going to be mashpia to somebody else, you can't have yourself being blocking and be limiting you. ממילא זענען די חלונות בית הן באופן שקופים ואטומים,

so therefore the windows of the house, of the Beis Hamikdash, and in a person's house who is trying to be mashpia has to be שקופים ואטומים that the inside should be narrow, outside wide, that means you go out to shine outside. און די גביעים פיהם למטה ושוליהם למעלה, and the cups are the opening down and the floor up, היפך דרך גדלם, and the opposite of the normal way because you're supposed to go not normal. און זיין עבודה והשפעה למטה באופן פון פה רחב ולמעלה ממידת הגבלה, and the way you're mashpia is that the opening is wide and it's shine it's facing down, the hashpaah is in a form of רחב which means למעלה ממידת הגבלה. I wonder why no Chabad house, when they build a Chabad house, decided to make the windows שקופים ואטומים. I guess nowadays you can't do it because it was only in those days for old buildings when the walls were thick, so the window had a big שטח, so you could make it a little narrow, but now when you have thin windows you can't make them. But otherwise it would be a רמז to remind that every בית חב״ד is a Beis Hamikdash, make the windows like that. And the Rebbe wanted that we should make things now that should be remind us of the way it was in the Beis Hamikdash, as we will see later בנוגע the Menorah that we make it straight straight branches in the Menorah of Chanukah. ווייל וואס, חנוכה איז דאס א דין? אלא מאי, דער Rebbe wanted it should be עס זאל דאך we should remind us always of the Menorah in the Beis Hamikdash. Anyway, this is סתם, סתם. Okay. This is the answer, explain the inyan of the גביעים. עס איז פאראן נאך א פרט אין דעם ציור הנ״ל פון די מנורה שבגוף כתב יד הרמב״ם. Now we have a

new inyan based on the same picture of the Rambam, the same drawing of the Rambam בנוגע the Menorah, but you see it's a new inyan, not בהמשך to before. What's the best re'iyah it's not בהמשך to before? You have the three dots? Yeah. You have the three dots, cuz usually in a sicha when you have one סעיף and another you don't have any dots. Here you have three dots cuz it's a new inyan, but it's still in the same farbrengen and it's the same בנוגע the same inyan of the Menorah. But there's another detail in the ציור, in this description, in the picture the drawing of the Rambam in the Menorah which is גוף כתב יד הרמב״ם, made by the Rambam's own hand, וואס איז אנדערש פון די ציורים הרגילים של המנורה, which is different than the common pictures that you have of the מנורה, אז די ששה קני המנורה ציען זיך ארויף, that the branches, the six branches of the Menorah when they're going up, פון דעם קנה האמצעי, coming out of the middle branch, אין א גלייכן אלכסון, in a straight אלכסון means a What's the word אלכסון? Diagonal. In a straight No, diagonal. A straight diagonal line, not as נישט ווי אין די ציורי המנורה הרגילים, not how it's common to make the picture, אז זיי ציען זיך ארויף כחצי קשת, that they go up like a half a קשת. A half a קשת means a קשת is a is a No, is a bow, and a חצי קשת is a half a bow. Half a bow cuz a bow is a half a circle, and a חצי קשת is half of a half a circle. In other words, you have a circle that's 360°, a קשת is 180°, and this is 90°. This is 90°? The way they make it the Yeah, unless it's not a they don't make a proper picture, but the way they make it is that if you take from this at once like this, it's a half a circle. It's a 100 it's 180°, and each one each each branch is half of that. That's a quarter. A quarter is 90°. Quarter is 90°. Why? Why is it curved? What do you mean curved? It's curved like this, no? Quarter is 90. 90° is a is a quarter of a circle. That's right. They make a quarter of a circle, each branch is a quarter of a circle. That's the regular picture, unless the guy didn't know how to draw so he made it crooked, but normally it's it's And what do we see here in the picture? If you look at the picture that the Rambam made, it's straight up. און אף על פי אז בנוגע דעם פרט וואלט אפשר בדוחק הכי גדול געווען אן ארט צו זאגן, in this detail we could have if you want really hard to say, אז דער רמב״ם האט אזוי מצייר געווען להקל על הציור, we said the Rambam writes himself that he didn't go into the exact picture, he just made a very general description, so בנוגע the cups we said we didn't understand, it can't be be that that's just to show a general description, description, but he really meant that it stands the other way. Because what, what would he have gained by making it upside down if he could just as well made it straight up? There's nothing to gain. In this case, it's not like that. It's pashut easier to make a straight line than to make a circle. So here you could say that the Rambam did it in order to make easier the picture. שטייט אבער בפירוש אין פירוש של רב אברהם בן הרמב''ם, but the Rambam's son writes בפירוש, אז די ששה קנים נמשכים מגופה של מנורה לצד ראשה ביושר, that the six branches that come out from the middle of the Menorah go up straight, כמו שצייר אבא מרי ז''ל, like my father, my Rebbe, made the picture, ולא בעיגול כמו שציירו זולתו, and not in a circle as other people made it. So he says clearly that when the Rambam made it, he meant to make it straight up. It's just interesting that in the previous thing he brought also the Rabbi Avraham ben Rambam in the הערה. And he said that the Rambam really doesn't mean that. But there is He says doesn't mean. And here he uses the Rabbi Avraham ben Rambam פשטא that since he writes like that, it's certainly like that. Okay, before he also wrote, I just explained that, that even if Rabbi Avraham ben Rambam would write farkert, it wouldn't be a re'ayah. But bepo'al, then what the Rebbe says is that Rav Avraham ben HaRambam also meant that it upside down. But here he writes clearly that it was straight up and not in a circle. דאס שטייט אויך אין פירוש רש''י על התורה. Rashi in Chumash writes it, אז די ששה קנים באלכסון נמשכים ועולים, that they go in diagonal, which is a peleh why all the years till the Rebbe made a whole טומל about it, no one knew it. Meila the picture of the Rambam, it's not so common. First of all, till they found the picture, it was not till let's say 100 years ago, whatever amount of time. Even when they found it, how many people are aware of this picture of the Rambam that the Rambam made? How many people are aware of this letter from the Rav Avraham ben HaRambam? Not letter, the peirush of Rav Avraham ben HaRambam. But in the Rashi, everyone learned Rashi. And all the teachers, the melamdim, learned with the kids Rashi. And Rashi writes באלכסון. How in the world did it come out that they didn't? If someone would write farkert, no one writes farkert. He brings somebody who

writes farkert, but not really. And Rashi writes clearly it goes באלכסון. So it was always a peleh. And I remember even before the Rebbe spoke about it, I mean we used to speak about this Rashi, that it's a peleh, Rashi writes באלכסון and all the pictures that are made are not. Look in the first place where you see a picture in Rashi, not in Rashi, in the peirushim, the בית יהודה חומש. Now בית יהודה חומש is not so common. It used to be very common, the בית יהודה חומש. What's the בית יהודה חומש? The Yiddish, Rashi in Yiddish. So there they have a picture of the menorah. When they have Rashi, Rashi, and they translate רש''י באלכסון, and have a picture of the menorah circles. I don't know how they did it, but that's how it is. קומט אויס אז די ציורים הרגילים של המנורה איז נישט ווי רש''י און נישט ווי דער רמב''ם האט אים מצייר געווען. It comes out that these pictures that are common is not like Rashi and not like the Rambam. So who are they like? So why should we make the pictures like that? The רבי is going to explain where he thinks the pictures came from, and why it's wrong. But it comes out from here that all the pictures are wrong.

We find something similar that the רבי came out saying that what all the pictures are wrong, and that is the לוחות. But the לוחות is different than this. The לוחות is much, I could say much worse than this. Why? Because the לוחות, it's pashut in the Gemara. It's not a peshat, a tziur that we find, it's pashut in the Gemara. The Gemara says clearly this side, the way the לוחות were, that the לוחות were square, each one was square. The Gemara makes a cheshbon in Bava Batra how they put the לוחות into the ארון, fitting into the size of the ארון. And the לוחות were, the Gemara makes a cheshbon, exactly square. So to make the לוחות with being round on top, and also rectangle, is mamesh this is a there's nobody said it, this is mamesh against the Gemara. But that we know where it comes from, from Michelangelo's picture that he drew the picture of Moshe Rabbeinu holding the לוחות, and he made the לוחות like that. It looks nicer like that, I guess, he made like that. And that's how it became by yidden angenommen. And the רבי complained that that's because of that, a lot of idishe institutions who have a picture of the menorah as part of their emblem, have the emblem with the thing round on top. And that's wrong. And the רבי made a whole tumel that we should change that, and we should start making it square. The pele that I had on that was in the Sefer Torah that they made after the רבי spoke about the לוחות, the Sefer Torah for the children, Sefer Torah the רבי came out the kelalim, so on the mentele they have the luchos. So they're not round on top, but they're not square either. They're rectangle. Why is the problem of being round on top A terrible thing, and not having it recta- and having rectangle, not square is not so terrible. As a matter of fact, there is a letter from the Rebbe, and I don't know to who, I don't remember to who it is, or what about, but somebody also who did something, made a picture or something in a magazine or, and the Rebbe was מעיר that how could you make it like that when it's supposed to be square and it's not square? Each luach was square. Pashut a square, not rectangle, not longer than than than wide. Pashut it was a square. And

the ones that started making the the the luchos square was Lubavitch, years, years, years, years ago. Where? Where did you have a picture of the menorah, of the luchos, square? Talks and Tales. And there's a whole letter from the Rebbe describing the picture of the Talks and Tales. Someone wrote to the Rebbe years later that it's כדאי to change the format, make it more more presentable and kids should like it more. So the Rebbe gave he's מסביר a whole a piece, what is the purpose of What is the picture of the Talks and Tales? How on top you have the clouds, this is Hashem, and then you have the luchos, and then the luchos there are both square. Mamash each luach is square. But on the Sefer Torah, it's not. And the Rebbe writes to somebody a letter that why did you make it rectangle? It should be square. So I never could understand, and this was with the הסכמה of the Rebbe. I mean, it would be hard to make it on the Sefer Torah square because the Sefer Torah is long. So you make square, it'll come out very small, it'll come so funny. But is that an excuse why you should do it like that when it's it makes gives a wrong impression? I don't know. I just This is a kashya that I have, and no teirutz. But al kol panim, there the Rebbe made a whole tumult, and here, בנוגע the menorah, which is not as bad because it's not it's against the Gemara, but still it's against what the Rambam says, and against what Rashi says. But there's a letter from the Rebbe to somebody that it should be square. So I don't know וואו און וואו. Anyway, this is בנוגע the menorah. And here the Rebbe is going to be מסביר why it's wrong to make the luchos a circle. Okay. Now we're learning the second part of the sicha, where

the Rebbe says that we see from the picture of the Rambam that the Rambam holds that the קנים, the branches of the menorah didn't come out in a circle, a half a circle, but they came out straight. From each side, they came out straight up diagonally. And even though the Rambam writes that he didn't make the picture to show exactly how it was, just very general, but Rabbi Avraham ben HaRambam, the Rambam's son, writes clearly that his father meant it clearly: ישר ולא בעיגול. That meant that the meant to show that the branches were straight and not not round. And Rashi in Chumash also writes that they were באלכסון, that they were straight. Now the Rebbe continues. It's past here, page 168. The Baal Mishnas Chassidim, a Sefer Maaseh Choshev al Melachat HaMishkan. The Mishnas Chassidim, he was a mekubal, and he's known as the Baal Mishnas Chassidim. But he wrote another sefer called Maaseh Choshev which describes explains the מלאכת המשכן. שרייבט פשוט אז די ששה קנים זיינען געווען נמשכים בעיגול. He writes very simply that they came up round. That is, he writes not like the Rebbe says. Not straight up, but like this, round. Each side was a quarter of a circle, 90°. און ער איז מבאר, he even explains, אף על פי שפירש רש״י מוכרח שלא היה בעיגול, he says even though from רש״י we see clear that it was not round, אבל הרמב״ם בחיבורו, he says, but the Rambam in his ספר, לא הזכיר תיבת אלכסון, did not mention that it was straight, diagonal, אלא כתב, the Rambam writes, נמשכים ועולים, that it comes out of the middle קנה and came up all the way. ממילא he thinks, the the Mishnas Chassidim in the in the Sefer Maaseh Choshev, says, I think that according to the Rambam it was round. און ער ברענגט what the Baal Chochmat HaMishkan writes, he writes that there's a sefer called Chochmat HaMishkan. Who was the mechaber of Chochmat HaMishkan? Who was the mechaber of Chochmat HaMishkan? Can anyone guess? Oh, okay, you don't have to guess because in הערה 38 the Rebbe says, Mahari Rikiti. And the sefer was printed in the year תל״ו. How long ago is that? About 330 years, 329 years ago. So he writes there, אז פון דעם איז נראה, from the fact that the Rambam does not mention that it was באלכסון, it comes out, שהיו עולים הקנים כמעט

בעיגול. that the קנים, the branches, came out circular, און דער Maaseh Choshev איז מסיים, and the Maaseh Choshev, which means the Mishnat Chassidim finishes off, והכי מסתברא, and I think he's right, דהא הם דומים לגלגלי הרקיע, because by being round, it represents, it's similar to the גלגלים, to the גלגלים, which means the the the system, the solar system, שכן כנגדם הם השבעה נרות, because the seven candles are parallel to the seven גלגלים. And just like the גלגלים were round, so it would make sense that the menorah, it should also be round. Which first of all, the Rebbe writes in אות מ', that צריך עיון גדול. האם אפשר שגם הנר האמצעי יהיה כמעט בעיגול? What do you mean seven? The middle one was also round? The whole question here is the six, what about the seventh? It's certainly straight. And he says that it's connect- why should it be round? Because it's connected to the seven גלגלים. It for sure was not seven round ones. So automatically it falls off, this raya. So the Rebbe says I have a kashya that's besides a kashya. And then on the other hand, in אות ל״ט, the Rebbe does write that we do find להיות שהגלגלים שייכים לבחינת עיגולים. על פי קבלה, the גלגלים, the solar system, and the גלגלים and the planets and the whole cycle of the way everything goes, is connected to the level of עיגולים, that's what it says in Etz Chaim, שער עיגולים ויושר. We know that in Kabbalah we learned that there are da- different דרגות. There are דרגות in קבלה, אור אין סוף that comes down in the form of יושר, a straight line, and then there's a דרגא that comes out in the form of עיגול, of a circle. It says the בריאת העולם comes from the דרגא of עיגולים. This is the famous maamar of the Alter Rebbe, it's mentioned I think in Hayom Yom, and it's a letter from the Frierdiker Rebbe to the Rebbe, printed I think in תש״ח, but it's a maamar from the Alter Rebbe from תקע״ב, the famous maamar, it's a very famous maamar, that the al- so the Alter Rebbe bring- asks a question there: How come the אדם שבאמריקה, how come the people in America who are עומדים נגד רגלינו ממש, who live on the other side of the world, against our feet, how come they don't fall down? We are standing straight because we're on the ground, but since the earth is round, so they're standing upside down, so why don't they fall down? And then

he says the answer that the scientists give: because of gravity, because of כח המושך, he calls it, because the klal is כל דבר נמשך לשרשו. What's כח המושך? כח המושך is gravity. What's the concept of gravity? That everything is pulled to its shoresh, to its root. Since the shoresh of of everything is in the core, in the middle of the earth, that's the shoresh of יסוד העפר, so everything is pulled towards the middle. Where is the shoresh of יסוד האש? That's up there. It says תחת גלגל הירח, says under the גלגל of the of the moon. That's why fire is pulled up, always fire goes up, whichever way you'll turn the candle, the fire will always go up because it's pulled up. But things which are material, a mass, which is mostly עפר, you have אש, רוח, מים, עפר. Everything is made up of everything. Every thing in the world is made of a combination of all four. The difference is some have more proportion of one over the other. So most material things, tangible things, are mostly עפר. They have also רוח in it, they have some air in it, they have some heat in it, and they have some liquids, moisture in it, but the main thing is עפר. And therefore, everything is pulled to the bottom, כל דבר נמשך לשרשו, and therefore there is gravity, and therefore people don't fall because it pulls to the middle. So the Alter Rebbe says, this teirutz that they give, the lashon he uses is: אינו אמת. It's not true. Now, it's not clear what the Alter Rebbe means. Does he mean that he disagrees with the whole concept of gravity, so he says it's not true, because no one could prove gravity. No one could figure out, could see in a certain way that there is a כח which pulls it. The only way they know there is gravity is from the תוצאות, from the outcome, the result. If you see everything falls, so obviously there's gravity. You see you throw something up, it'll fall down. But not that they could detect a כח which is pulling it. So maybe it's not gravity, maybe there's something else. So the Alter Rebbe maybe learns that there is no gravity. But he doesn't mean it's not clear, it's not it's not 100%. Could be it's true there is gravity, but this is not the answer why they don't fall off. He gives a different answer why people don't fall down in America standing upside down. Could be, after I say the answer, that there is gravity, but why is there gravity? Because of that answer that he says. He says that the reason why we don't fall off is because the world was created from the דרגא of עיגולים. There is a דרגא of יושר, straight, המשכה of straight light, and then there is המשכה of עיגולים that go in circles, ברוחניות. And since the world comes from עיגולים, therefore, on עיגולים there is no ראש וסוף. There is no beginning and no end. When you have a straight, a ball, there is no top and no bottom. When we say top and bottom, it's only בערך. Since we're standing straight up, and we have a ball, if I hold a ball in my hand, I'll say this part is the top of the ball, this is the bottom of the ball. Why? Because it's לפי ערך me, it's לפי ערך the ceiling. But if you wouldn't have a ceiling, you wouldn't have a floor, and you'd put something in the atmosphere just like that, there is no top and no bottom, because a circle, a ball has no ראש וסוף, because it comes from the דרגא of עיגולים. And that's why he says people don't fall off, because the בריאה is from עיגולים, and עיגולים, there's not such that we're on top and they're on the bottom, they're all equal. That's what the Alter Rebbe is מסביר. So, that's the דרגא of עיגולים. So, it says in Kabbalah that גלגלים, which is connected probably with this מאמר of the Alter Rebbe, the same idea that the בריאת העולם, and what runs the world, the גלגלים, the solar system, is connected to עיגולים. So, this is a little bit in defense of the Maaseh Choshev. Maaseh Choshev says that the Menorah was round, and he says because it's connected to the גלגלים which are round. So, the Rebbe says it's like a true. The גלגלים have to do with being round. The גלגלים have to do with עיגולים, and עיגולים are round. And that's why the earth is round, and that's why everything is round. All the planets, I believe, are round, and the whole solar system is round, because it comes from the דרגא of עיגולים. And it's like a round like a ball, not mamash maybe like a ball. They say the earth is more like like an egg type, so it's a little bit straight, maybe like a football. This I said in honor of the Super Bowl. So, there maybe like a like a football Whatever, but it's not It's not like a football, it's not like that. A football has comes It's more it says it's more like the shape of an egg. But לפועל, it's round, so it's round that comes from the דרגא of עיגולים, and that's why it fits to say that the menorah was round. So, lichora, we have here an opinion of not stam people, not stam a a shita of of somebody, the shita of the Mishnas Chassidim and of the Chochmas Hamishkan who must be a great person, I I don't know him, but they are great people who write that it was round. And the Rebbe clearly says clearly that according to the Rambam it's not round. אבער לפי עניות דעתי, the Rebbe says what I think is like this: וויבאלד דער מעשה חושב שרייבט בפירוש, since the Mishnas Chassidim, Maaseh Choshev, writes clearly, אז זיין יסוד צו לערנען אז מ׳זאל שרייבן עיגול, what's his foundation, what's his basis to learn that they were round and not straight? איז משום סתימת לשון הרמב״ם בחיבורו, because the Rambam in his ספר did not write that they were straight. Rashi says, writes clearly it's straight. The Rambam doesn't write. לא הזכיר תיבת אלכסון, since he didn't mention the fact that it was אלכסון, that it was slanty, ומהפנים נראה שהיו עגולים כמין עיגול. That's why he thinks, he says, it probably was round. והא מסתברא, it makes sense, because the Rambam didn't write. So, it comes out that the whole basis of the Mishnat Chassidim to say that is the fact that the Rambam didn't write. אבער נאך עס איז אבער נאכדעם עס איז נתגלה געווארן גוף כתב יד קדש הרמב״ם, but after we found the mamash the Rambam's own handwriting בציור המנורה, the way he describes the מנורה, ועדותו של בן הרמב״ם בזה, and the עדות, the testimony of his the Rambam's son, ובהדגשה the and the son writes clearly אז דאס וואס אביו האט מצייר געווען ביושר, that this that his father wrote made the picture straight, איז מיט אויסדרוקלעכע כוונה, was exact, he had proper this intentions to write it straight, דוקא אזוי ולא בעיגול, he meant it straight and not round, בטל היסוד בטל הבנין. So, now

the whole basis of the Mishnat Chassidim fell off, so the whole building that he built on top of it falls off. The whole thing was based on the fact that the Rambam doesn't write anything. But now that we found out it's not so, we don't blame him, because in his time they did not have the כתב יד of the Rambam, so they did not see the picture of the Rambam. But now that we see the picture of the Rambam, so obviously his basis is not there. אבער במחילת כבוד תורתו, the רבי says asking mechilah from the greatness of these people, ולפי עניות דעתי נראה ברור, I think clearly he says, אז אויב דער מעשה חושב ובעל חכמת המשכן, that these people, וואלטן געזען דעם ציור הרמב״ם, if they would have seen the picture of the רמב״ם, און דעם פירוש פון רבי אברהם בן הרמב״ם, and the pshat of the son of the רמב״ם, וואלטן אויך זיי געשריבן אז עס איז ניטא קיין פלוגתא בזה, they would also have written that there is no argument, that the רמב״ם does not argue against רש״י, ולכולי עלמא וואלט מען געקענט געבן א פשט, and everyone would agree, סיי רש״י, סיי דער רמב״ם, that the branches were straight. And the only reason they said it is because they didn't see the picture, but had they seen, the Rebbe says, I am sure they themselves would have written differently. על דרך ווי דער אלטע רבי שרייבט אין שולחן ערוך שלו, like the Alter Rebbe writes in שולחן ערוך, אז הרבה מספרי, מספרי הראשונים ז״ל לא יצאו אור הדפוס עדיין בימי האחרונים ז״ל, וזה סברא אין לסמוך. The Alter Rebbe there talks about מכירת חמץ, how to write a שטר מכירה by chametz, and the Alter Rebbe made up this new thing, which is to have an ערב קבלן, that when you sell the chametz to the goy, you have to have another Yid who takes responsibility. Yeah, could you please pay attention? Sichos are not printed there. I don't think so. So, the Alter Rebbe made that you have to have an ערב קבלן, that you have to have another Yid guarantee the debt that the Yid owes the goy, because when we sell the chametz, the chametz could be worth millions of dollars, and all the goy does, he gives you a down payment, and the rest of the money we make up with the goy he's going to pay you after Pesach. And then after Pesach, you come and ask him, \"nu, will you pay up?\" \"Nah, I'd like to sell it back.\" \"Okay,\" so he sells it back. But lechatchilah he owes the whole money. But the Alter Rebbe brings ראיות that that's not enough. The fact that he gives you a down payment and the rest is a debt is not good enough, you're not קונה. And the only way you could be קונה, that the goy should be קונה the chametz, if there's another Yid who takes responsibility for the remainder of the debt. So you have to have an ערב קבלן. And the Alter Rebbe says, הגם there were previous Acharonim who wrote that this is good, so how could I come and say it's no good? So he says, because there are certain things that we found in the Rishonim which were not printed in the time of those Acharonim. So they didn't see it. And he says, had they seen it, they also would have paskent like I say. And the reason they didn't, because they didn't see it. So we see the Alter Rebbe goes with the שיטה that in a case where there are big Acharonim who say a certain דין, but then later on you find earlier ones who say different, and had they, and they didn't see it, we don't have to accept that פסק, because they only wrote it based on what they saw. And I'm saying it clearly because there are some who hold differently. Well, they claim in the name of the Chazon Ish that he writes clearly that anything that was found now that was not known years ago, we should disregard, even though it was written by the Rishonim. And his sevara is, because since that did not go into the mesorah, there's tradition that handed down from generation to generation, and this did not go into the tradition, therefore it's not acceptable. I mean, I don't see the sevara there, I'm just saying what he says. But the Alter Rebbe clearly doesn't say that. The Alter Rebbe here in הלכות מכירת חמץ doesn't say it, and there's another place that he doesn't, says it differently. In הלכות נדה, there's a certain way of calculation, the vesatot and things like that, and the Alte Rebbe has his shita, and he says that be'emet ein hachi nami that what I'm saying is not like the Shach, and not like the Rema. He has a third shita. He says because the Ramban holds שלא כדברי זה

ולא כדברי זה. And he says, הגם they write, and the truth is they write what they write in the name of the Ramban. So he says the reason is because they didn't have the whole Ramban. They had something quoted in the name of the Ramban, but now they, that we have the Ramban on מסכת נדה, and we see peshat in the Ramban, what the Ramban writes is not like the Rema, not like the Shach. And therefore, the peshat is different. And the Alte Rebbe changed the din because we found. So the same thing here, al derech, the Rebbe says, that had the Maaseh Choshev and the Chochmat HaMishkan seen what the Rambam writes, they too would have not written what they write, that the Rambam holds it straight, because the whole basis why they feel that the Rambam holds it straight, because he didn't write it's round. But now we see he did write, he made a picture that it's round. Then let's do he'arah 41, which is a very, very strong sevara, which I really don't understand why the Rebbe put it into he'arah and not inside the panim. Should have written it in, because this is a very strong thing. ובכלל לא זכיתי לפי עניות דעתי להבין כלל הראיה. U-vichlal, he says, I don't understand what is their

re'ayah. What does the mitnagdim say? Let's think over again. He says since the Rambam did not write that it's straight, did it, so stam, so mistama it was round. What, what's the logic behind it? If it doesn't say it was straight and it doesn't say it was round, which way would you assume it would be? על פי שכל? How would you know? We don't know what it is. See, nowadays we can't ask that question because we're so used, our mind is so wound up to to see the pictures of it being round, that if no one writes clearly that it's straight, that it was obviously it was round. Ask anybody, how was the menorah? Certainly, not a Lubavitcher, everybody, it was round. We're so tuned into it. But take, take everything away, we don't know anything. We learned the Chumash and we learned the Rambam and it doesn't say roundness, which way would we assume it would be? So he writes, if it doesn't say anything, stam, mistama it's round. So the רבי says, why? He says, מדסתים בכל הנ״ל, נימא שיהיה כמו עיגול. Since it doesn't say anywhere how it was, mistama it was round. So the Rebbe says, I don't understand it, punkt

farkert. שהרי תיבת קנה, which word does the Chumash use concerning the branches? The word קנה. The word קנה, what is the literal translation of the word קנה? How do you טייטש קנה? No, it says but That says גביעים, there it doesn't say קנה. Where does it say קנה? What is the טייטש of the word קנה? A reed. קנה is a reed. And we find in Chumash and in Gemara, it says קנה סוף. By the Yam Suf there are קנים. And that's the same לשון that it uses here. Now, a קנה is מובא בכמה וכמה מקומות בתורה שבכתב. We find in תורה שבכתב, means a Chumash and Tanach, we find the word קנה. ובכל מקום, every time, מוכרח שהוא קו ישר. A קנה is always a straight line. A קנה is something straight. ולא מצאתי עד עתה, the Rebbe says, I didn't find to till today, אף פעם אחת, once, שמוכרח שזה יהיה באופן אחר, which we must say that the קנה there was round. So when you say קנה, normally it means straight. So when it says in חומש, ששת הקנים יוצאים, and there's three קנים here, three קנים here, why would it mean round? If it would say round, okay, we'd say, in this case it's different. But we're saying farkert, it doesn't say anything. And just because it doesn't say anything, mistama, mistaber that it was round? What's the logic? And this is a very, very strong kushya. Now the Rebbe says, ואם כן הם הדברים, if this is true what I said, is מן הנכון להחזיר העטרה ליושנה, the proper thing is to bring back the right way, the way it used to be, אז די אלע וואס מאכן ציורים פון דער מנורה, that everybody who makes pictures of the מנורה, כדי צו לערנען ווי ס'איז געווען דער אויסקוק פון די מנורה אין משכן אין בית המקדש, to show what the menorah looked like in the Mishkan and the Beis Hamikdash, means in those books that make pictures of the kelim of the Mishkan, or when you give out the ספרים, Rashi, חומש or whatever, and give them Rambam to show what the menorah looked like, זאלן זיי מצייר זיין די קני המנורה באלכסון, they should from now on start making the pictures straight, באלכסון, k'daat Rashi, like Rashi, which is פשוטו של מקרא, and according to the Rambam. ועל פי הנ״ל, the way the Rebbe, the way I said before, יש לומר אז במסקנא אין חילוק בדבר. It comes out now that not only this is the opinion of Rashi and the Rambam, no one even argues! Ai, what do you mean, no one argues? We just brought the Maaseh Choshev who argues! But it's not called an argument, because he gives his reason. He gives his reason because it's based on the fact that the Rambam didn't write anything. And he too wouldn't have argued had he seen this. So be'emet there is no argument, that is everyone agrees to this. See, this is one main thing that there are some people who claim that you're right. In other words, to give in that the Rebbe is right, you know, obviously you can't do. So they claim like this: taka, you're right, the Rebbe is right, Rashi says like that, and the Rambam does that, but it's not the only opinion. There are other opinions that say it's round. Mimela, the Rebbe made a whole tumult that this is the only way to do it. Mimela, by the luchot, they have nothing to say, and still many of them did not want to give in to change. The Rebbe asked clearly that they should change, like we'll learn in a minute, they should change their emblem, those that have an emblem of the of the luchot round, change it, and they didn't want to change it. אויף די לוחות, I mean what's the sevara of not changing, when it's against, mamesh against the Torah? Because you can't give in to what the what the Lubavitcher Rebbe says. But over there, they have no excuse even. Here, their excuse was that there's a machloket. Good! So there's a shita like this, so we ask, who says that we have to follow this shita? And that's why the Rebbe says that במסקנא אין חילוק בדבר, that there is no machloket. על דרך זה, the Rebbe, so too, די מוסדות חינוך וכיוצא בזה, the the schools, their organizations, educational organizations, וועלכע זיינען מצייר אויף זייערע גליונות, בלענקען, that have an emblem on their גליונות, on the on their head the their stationery, וכיוצא בזה, ציור המנורה, the picture of the מנורה, און זיי פסקנ׳ען די קני המנורה בחצי עיגול, and the Menorah is round. He's asking, now not about לוחות, here he's talking about the Menorah. I think the Israeli government, their their emblem if Israel is always has a Menorah. You know? But it's round. Huh? The coin is round. Okay, the government is mimaila, we're talking about frume organizations, like Torah Umesorah and Agudah, they had these things. The רבי האט געוואלדיג מעורר אויפן ענין, since the whole purpose why they make why did they make a Menorah on their stationery? It's to דינען אלס דערמאנונג of the Menorah in the Mishkan and the Beis Hamikdash, the whole idea is to remind of the Menorah in the Beis Hamikdash and the Mishkan. It's כדאי, ווי הייסט עס, it's very very worthwhile אז זיי זאלן משנה זיין their picture, change their emblem and have it from now on straight, not round. I think in the ArtScroll Chumash, the original Chumash, they only had round. Now, I don't know if they changed it only for round, only for straight. I think they have both now. The second edition or the other Chumash, they have they made it straight because after all you can't, you know, argue with with with with the picture of the Rambam. Open it up to see. I see the big picture there. Only straight? No, this one, yeah, I see it. You want to give it to me? Here. This this Chumash of Rashi, they have you see? It's straight. That one is is round. I don't know. It's hard to tell though why they did it. All right, it's straight. Because when the Rebbe speaks out something, all of a sudden it becomes a Lubavitcher thing. So now to have the Menorah straight is a Lubavitcher thing. So this neither they they didn't put Lubavitch first. Okay, sometimes. The Menorot that were outside in the arch of Titus, they were they were curved or... Well, we'll see, the Rebbe talks about it. The Rebbe talks about it. על כל פנים, so the Rebbe says it has to be straight and that's in the הערה 44, we're going to learn it, but not now. The Rebbe adds that the Menorot for Chanukah which are not a copy of the Menorah in the Beis Hamikdash, as a matter of fact, you are not allowed to make a copy of the Menorah in the Beis Hamikdash, but it's not a copy anyway because because it has eight, not seven, so no matter what, there's no problem. But the Rebbe said that you should make make it look straight, you could, in other words, makom lomar, why? Because there is no איסור. Why? Because this will remind more of the menorah in the Beit HaMikdash. And that's why from then on, when people started to buy a new menorah, it's כדאי to buy a menorah like this. In the Chumash called The Living Torah, that's the Chumash of ווי הייסט ער, Aryeh Kaplan, there he brings has both pictures. Has one picture of the menorah, two שיטות he brings: the menorah straight and the menorah round. And he brings that it's two שיטות, Rashi and the Rambam hold that it's straight, and he brings the Ibn Ezra, where Ibn Ezra says that it was round. So we're going to, not now, tomorrow Im yirtzeh Hashem, we're going to learn the הערה here, and we'll see that he pashut didn't understand the pshat in the Ibn Ezra, and that's not what the Ibn Ezra means. He pashut made a mistake. Alav hashalom, mistama he's an ערלעכער מענטש, but he made he didn't understand the pshat. And that's an הערה in the שיחה, you know, הערה 40 43. An uninterrupted flow of chesed. But as we know, chesed can be overwhelming. There needs to be din, there needs to be gevurah to tone down, to conceal, to channel the chesed so that the receiver can receive it without being overwhelmed. And therefore, throughout the entire year, the eye blinks. The eye that blinks represents the middah of din, the middah of gevurah, concealing the illumination, concealing the chesed, so that we can absorb it, so that we can process it, so that we can contain it. But on Rosh Hashanah, everything is inverted. The day of din, we don't want din. The day of din, we ask the Ribono Shel Olam, we're begging for chesed, we're pleading for chesed, we want uninterrupted chesed. So we don't want the eye to blink. We want to bring down the illumination of עין דלא נים, an eye that doesn't close, an eye that doesn't sleep, an uninterrupted flow, an uninterrupted illumination of chesed. And that's why we blow the shofar. As the Zohar HaKadosh says, on Rosh Hashanah, by blowing the shofar, it says, \"תקעו בחודש שופר בכסה ליום חגנו.\" בכסה means כיסוי, covered. The illumination is covered. By blowing the shofar, we reveal the illumination. We remove the concealment. We bring down that עין דלא נים. [Non-speech audio]