Farbrengen 11 Nissan and Shabbos Hagadol Drasha 5762, Beis Chayeinu 770

00:00 Speaker 1 Yasher koach. [unclear] the distinguished chossid and Tomim. Well, there is another aspect: this Shabbos is Shabbos Hagadol, when the rabbi gives a derashah, but this year is different. A hundred years is a great occasion, and it has to be felt in a practical way. The whole gathering should hear the rabbi. [unclear] the Shabbos Hagadol derashah and honor the gathering. In honor of 11 Nissan—one hundred years—what does it mean? When people come together, what does 11 Nissan mean to them? A hundred years: what does that mean for each of us, and what does it demand of us? How should it affect every person, in their private life and in their communal life?

09:57 Speaker 2 [unclear] Rabbi Avraham Rosenberg. We'll ask even those in the back to please keep silent. [unclear] The leader of the generation. With Moshe Rabbeinu, three things were necessary. It is the same thing, the same order. Moshe Rabbeinu was [unclear]. The Jewish people were formed in Egypt. [unclear] Moshe Rabbeinu was the leader of the generation. He was deeply bound to the people. [unclear] The entire institution, the entire picture of the leader of the generation, is that he is bound up with the people. He feels what is happening among the people, and the people feel it. [unclear] That is one of the questions that arises.

12:35 Speaker 2 The second matter is [unclear]. It is like the Exodus from Egypt. [unclear] And this, too, is Moshe Rabbeinu. [unclear] “Moshe received the Torah at Sinai.” [unclear] There is a connection here between these ideas and the Torah. [unclear] What would have happened if Moshe Rabbeinu had entered Eretz Yisroel? There are several explanations for why he did not bring the Jewish people into Eretz Yisroel. According to one explanation, brought by the Tzemach Tzedek, if Moshe Rabbeinu had brought them into Eretz Yisroel, the conquest would have been eternal, and there would have been no exile.

14:42 Speaker 2 The conquest under Yehoshua was followed by the Babylonian exile. Had Moshe Rabbeinu brought the people into Eretz Yisroel and conquered it, it would have been eternal. That is why Moshe Rabbeinu pleaded to be allowed to enter Eretz Yisroel: then there would have been no possibility of exile. That would have been the perfection of the land. Moshe Rabbeinu asked Hashem to let him enter so that this perfection could be achieved and there would be no possibility of exile. The commentaries say that Moshe Rabbeinu hoped Yehoshua might be able to bring about this perfection of Eretz Yisroel. [unclear] Hashem told him to look and see it. Moshe Rabbeinu hoped that Yehoshua’s entry into Eretz Yisroel would bring about the perfection of the land. Along these lines, with the Rebbe too we see these three matters. First, the perfection of the people. Regarding Eretz Yisroel and all the problems there, this meant the physical safety of the people—a matter of pikuach nefesh. Whenever someone heard the Rebbe speak about it, they saw how deeply concerned he was and how urgently he spoke. The Rebbe was deeply involved in this because it was a matter of pikuach nefesh, bound up with the integrity of Eretz Yisroel.

16:44 Speaker 2 If one gives up parts of Eretz Yisroel, physical lives are at risk. Later, the Rebbe focused on “Who is a Jew?”, the spiritual integrity of the people. The Rebbe saw what devastation this could cause within the Jewish people, and we see today what is happening in Eretz Yisroel. At the time, there was an outcry involving prime ministers and Knesset delegates about these matters. Thirty years ago, the Rebbe was already raising the alarm about “Who is a Jew?” and calling for the state law to specify conversion according to halachah. This was the spiritual integrity of the people. The Rebbe later focused on the integrity of the Torah. He accomplished this through the daily study of Rambam, which encompasses the entire Torah. There was also another aspect of the Rebbe’s approach to learning: he instituted the study of Rashi. This was a tremendous achievement. The Rebbe examined every word of Rashi: why Rashi chose one word for the opening quotation rather than another. This reflects an approach to learning Torah, and indeed to studying the halachic authorities and understanding how they reach their rulings.

18:12 Speaker 2 This is truly a novel point, something we should study ourselves. This is the plain meaning of Rashi. And why does Rashi cite one particular Tanna or Amora? I could go into a whole pilpul on this, but why does Rashi cite that Tanna or Amora on this verse and not the other Amoraim? This is part of the completeness of the Torah: it is not only a matter of the plain meaning; there are laws there too, and perhaps further implications. Well, what else? The precision of every word also applies to the Rishonim, and to the Acharonim as well, who wrote their pilpulim on the Talmud with ruach hakodesh. The Rebbe writes there, too, that [unclear] wrote their teachings with ruach hakodesh. And that is where the completeness of the Torah comes in: one must be precise about every word a Rishon or Acharon says when it was said with ruach hakodesh. It is not just a casual statement. This shows the completeness of the Torah—that every detail, every point, every word of [unclear] has its own light. And if we do not discuss Rashi, something is missing from this seminar; something is missing from our understanding of the whole subject. This brings us back to what we were discussing about 11 Nissan. 11 Nissan was the first time they prepared the Korban Pesach. It is brought in the Midrash. When you look at the Rebbe’s notes on the Haggadah, you see that when they were

19:39 Speaker 2 preparing the Korban Pesach in Egypt, there were many Jews who had not brought a Korban Pesach. Only some had begun roasting the Korban Pesach, and its aroma spread throughout Egypt. Other Jews began coming over. Those who had not brought a Korban Pesach came and wanted to eat from it. But then they were told, “Those who are uncircumcised may not eat it; you have to be circumcised.” They said, “We cannot eat the Korban Pesach unless we are circumcised.” And with this whole [unclear], the Rebbe discusses [unclear] in two lines. [unclear] The Korban Pesach is about unity. [unclear] What does it mean to be together in a group? [unclear] It is the Korban Pesach, and the Korban Pesach is about unity in one home. [unclear] This is a matter of unity. What does that mean? [unclear] That is unity, and that is the idea of the Korban Pesach. With the Korban Pesach, they are together, in one group. [unclear] That is how they went out in the Geulah from Egypt; that is the Geulah from Egypt. It is also

21:18 Speaker 2 the beginning of the Geulah. The beginning of the Geulah. So this, too, is [unclear] the Geulah from Egypt. [unclear] They went through the Geulah through unity. [unclear]

00:04 Speaker 1 It can be a great deal. Clear and visible salvations—and this can bring the Geulah. I just want to finish with a few practical things relating to Pesach. There are several things people ask about a lot, and I should have said this yesterday so you would know earlier. It was very hard for me to speak to such a large crowd. But now let’s go through a few practical points. This follows on from what is called the Shabbos Hagadol drasha. Many people have various things in their mouths—in their teeth, that is: fillings, braces, crowns, and so on. These are made of different metals and other materials that are not part of the body. So the question is: how do you kasher them? It sounds like a strange question, but it is a question. After all, why do we say to kasher one’s teeth? Because one eats things, even hot things. Usually they come from a second or third vessel, or even further removed. But the Alter Rebbe rules in Shulchan Aruch that even with a fourth vessel, one should be careful about chametz on Pesach. Ultimately, there is an obligation here: a person eats hot soup—not with noodles, but with kneidlach—and it is not necessarily, simply speaking, a fourth vessel. So, to begin with, one should kasher. The question, then, is how

01:36 Speaker 1 can one kasher one’s teeth? How can one kasher the fillings and all the metal and other things in the teeth? The simplest thing is to pour boiling water into a glass and let it cool until one can tolerate it. This means doing it 24 hours after eating hot chametz, before Pesach. Then, to kasher the teeth, one rinses the mouth with the water in the glass. [unclear] It should be water one can tolerate; one should not burn oneself. Rinsing with that water can therefore serve to kasher them. The second matter people ask about is grating horseradish. Nowadays, people grate horseradish, sometimes using a small grater and sometimes having a non-Jew do it. According to halachah, one must not simply have work done on Yom Tov. This is something connected with preparing for Yom Tov. If one forgot to grate it beforehand, the practical question arises; the way to do it is to make a change in how one prepares it,

03:11 Speaker 1 and prepare a small amount at a time. That is not very practical, so it should be done before Yom Tov. Another matter concerns older Jews who cannot eat matzah unless it is soaked. Chassidim do not eat gebrokts, but that must be understood alongside the need to eat matzah. These are all precautions and stringencies. An older person who cannot eat dry matzah and has no other choice may soak it in water until it is soft enough to eat. The fourth matter is eruv chatzeiros. We make an eruv chatzeiros, and people say, “Let’s use the matzah from four years ago.” What does that have to do with matzah? We want to continue using the other matzah. And if we have not eaten matzah during the thirty days before Pesach, what do we do with the old matzah? We want to make a new eruv, since we do not keep the same matzah every year; it might spoil. But we cannot eat the old matzah as it is, because we have not eaten matzah for thirty days. The solution is to take that matzah and either cook it or make it into a thin cake—what is called

05:03 Speaker 1 a pancake in English. Then we can eat it cooked or crumbled at the meal on the seventh night, and make a new eruv chatzeiros. Sorry, I keep saying eruv chatzeiros; I cannot cover everything about the seventh night. I am speaking about eruv chatzeiros. Now, if we want to arrange the eruv chatzeiros together with what we do for the seventh night, and make the blessings for both together, we must make sure there is the required amount for the eruv chatzeiros. That depends on how many people are in the building. Allow half a matzah for each family; for example, if there are six, take three matzos for the eruv chatzeiros. Then take a matzah for the seventh night and add fish or meat for the seventh night. The main thing is that all the neighbors must be included. One can make one blessing over one matzah, using the text for the eruv chatzeiros. [unclear] Now, regarding Chol Hamoed: people ask about work around the house, particularly work involving things attached to the ground. This is work on Chol Hamoed. If there is a problem or a possible financial loss, ask a rabbi. One should not simply have non-Jews do work on Chol Hamoed when it involves something attached to the ground. One must be careful about that work on Chol Hamoed,

07:02 Speaker 1 And it is [unclear], attached to the ground. [unclear] Chol Hamoed, the work permitted on Chol Hamoed. You have to be careful about Chol Hamoed and how you conduct yourself on Yom Tov. [unclear] And then there is eating matzah. Matzah is a strengthening of emunah. This really came from the Rebbe: the mitzvah of matzah, the mitzvah of eating matzah. It goes in and instills emunah in a Jewish heart. That is why it is so important to distribute matzah. You have to make sure that all the older people, the women, and the children know about eating matzah, and educate them. Even when it is not the mitzvah of eating matzah, it is chinuch, and it brings emunah into them for the entire year. Especially nowadays, everyone needs a strengthening of emunah. So, as it says, [unclear]. Even someone who thinks he already has emunah needs matzah, because it strengthens emunah. Of course we need to strengthen emunah, but not only emunah. The Rebbe explains in his sichos that emunah alone is not enough. Emunah can remain something that surrounds a person, but it needs to become more and more a part of him. That means bringing emunah inward. That is the importance of eating matzah—how

08:56 Speaker 1 important it is, because it strengthens emunah for the entire year. The Rebbe says this too. Mitzvos, including those of Pesach, also help throughout the year. That is what the mashpia says. You understand that mitzvos must be performed with love and awe. So when emunah is strengthened, it affects the mitzvos of the entire year: it makes a person more receptive and increases his love and awe. That is something much greater. May Hashem help us, especially in these times, with what lies before us, when the Jewish people need a great Geulah. We pray, “Behold, the Guardian of Israel neither slumbers nor sleeps.” May Hashem help every person grow stronger. You see, what the Rebbe said was for the children, but it is for everyone: each person should begin with a mitzvah, and each should do his part to help the Jewish people. Surely that will help. May Hashem help that “the Guardian of Israel neither slumbers nor sleeps,” and that it happen immediately, very soon. Each person should be certain of the complete Geulah, and that “As in the days of your departure from Egypt, I will show you wonders.” I’ve been asked to say this in English. I’ll only take a few minutes. Presumably the request was also made in English, and since you’re speaking English now—well, you’ll speak Yiddish when you can. So, excuse me. Let me—I hope you listen to what I’m saying now, because I’m already getting lost. The first thing, number one: kashering fillings, retainers, crowns. Anyone who has different metals in their mouth—which is common among Americans; everybody has at least one filling or two fillings—and they hold the whole

10:57 Speaker 1 marvelous meshubop. But anyway, most people have these types of things in their mouth, and you have to kasher them. You should kasher them. To explain the reason for it: why do you have to kasher them? You don’t eat such hot foods, but to a certain extent, it comes out in Shulchan Aruch that even if the food goes from a keli rishon into a keli sheini, into a keli shlishi, up to a keli revi’i, where the heat has also decreased to a certain extent, it still says you should kasher it. So how do we kasher our mouths? Simply—I’m giving you the basic idea. Of course, all removable retainers should be removed from your mouth, and you should try to put them in hot water. You could just pour hot water over them from a tea kettle if the material can tolerate it. It depends on the material. Otherwise, you could pour the hot water into a glass. Even a keli sheini is sufficient for retainers. But for your mouth, the first thing—first, first—is that you have to abstain from eating hot chametz for twenty-four hours beforehand. Which means that if, for example, you kasher your mouth on Erev Pesach in the morning, around nine-thirty, before the sof zman achilas chametz—let’s say you kasher at around nine-thirty—then for twenty-four hours before that, if Wednesday is Erev Pesach, from Tuesday

12:19 Speaker 1 at nine-thirty, you have to refrain from eating hot chametz. Okay? So if you want to eat pizza—which raises a big shailah, a big problem: how do you eat pizza if you can’t eat it hot?—eat cold pizza. There’s no requirement to have hot pizza. You can eat cold pizza. And if it’s not so geshmak, put it in one of the, uh, you know, [unclear] that you use throughout the year. Anyway, coming back to the twenty-four hours: you can’t eat hot pizza or anything else that’s hot chametz. You kasher your mouth in the morning with water that you can tolerate. That means you take water from the tea kettle, pour it into a glass, let it stand a little until the heat is tolerable, and rinse your mouth once, twice, three times, or four times—as much as you can, until you get tired. And that’s it. The second thing is the grater. You cannot grate chrain on Yom Tov. If you forgot, you have a problem. So I’m telling you now to grate all your chrain beforehand. Now, the question is that sometimes, when you grate it too early, it evaporates—the sharpness evaporates. So I’ll give you an answer. After you grate the chrain, put it in silver foil, cover it, and put it in the refrigerator. Once it’s

13:35 Speaker 1 If you cover it immediately after you grate it, it will keep for the second day without any problem. The third thing is eating matzah: giving matzah to people who cannot manage it—elderly people, or sometimes young people whose teeth are very weak and who cannot eat matzah. So you have no choice; you have to soak it in water. Even though we are very careful not to eat gebrokts, the mitzvah of eating matzah is from the Torah, and this is not the time to be more stringent. You have to soak the matzah. You need a piece of matzah that is about an ounce—not half an ounce, excuse me, a full ounce—which is about half a matzah. You have to soak it and eat it within the time limit, because some people think they can nibble at the matzah, even if it takes half an hour. That does not fulfill the mitzvah. According to the Tzemach Tzedek, the time for eating matzah is six or seven minutes. So you have to be able to eat the matzah within six or seven minutes to fulfill the Torah mitzvah of eating matzah. Now we come to the eiruv chatzeiros. Those who make an eiruv—people who live in apartment buildings, or even in a two- or three-story house—have an eiruv among all the tenants. If you want to make a new eiruv, and you made the old one from shmurah matzah

14:50 Speaker 1 last year, or from ordinary matzah, and you want to make a new eiruv, first you have to get rid of the old eiruv. How do you get rid of it? You cannot eat the matzah as it is, because we do not eat matzah during the thirty days before Pesach. As long as the old matzah remains, you cannot make a second eiruv with a brachah, because the first eiruv still exists. So to eat the matzah from the first eiruv chatzeiros, you can soak it or cook it. One practical way is to put it in a frying pan with oil and make matzah brei, as they call it. So once a year you eat matzah brei—you eat the old eiruv chatzeiros—and then you can make a new eiruv chatzeiros. Now, the last thing is the laws of Chol Hamoed. Chol Hamoed does not mean it is an ordinary weekday. Chol Hamoed is Yom Tov. That is why you have to wear Yom Tov clothes on Chol Hamoed. Do not put on your dungarees for Chol Hamoed. Do not put on your baseball cap for Chol Hamoed. Get dressed like a mensch, as you would for Yom Tov, because it is Yom Tov. The same applies if you are having renovations done in your house, or having gardeners cut the

15:59 Speaker 1 grass. You should not have it done on Yom Tov, on Chol Hamoed, just as you cannot do it yourself. The prohibition against telling a non-Jew to do work that you may not do also applies on Chol Hamoed, just as it applies on Shabbos and Yom Tov. If there is a risk of loss—if something could go wrong—that is a different question. Let us say you have a leak in the roof, and if you do not deal with it, rain will come in. It would not be very comfortable; you would have gebrokts in your soup. So if there is a risk of loss, you may tell a non-Jew to do the work. Otherwise, ask a rav about any work—renovations to a house, cutting the grass, and so forth. You have to ask when it is permitted and when it is not. And now, just one last thing. I explained the importance and significance of eating a kezayis of matzah on Pesach. The sefarim say that it strengthens our faith in Hashem. Therefore, it is important not only for the mitzvah itself; it also helps you throughout the year to do mitzvos with the fullest love for Hashem, which is very important. And therefore, when you eat the matzah, have the proper intention and eat a kezayis. This is especially important in educating children, and for elderly people who may not realize what is required. Some people do not realize that they need to eat a kezayis. They think a little piece is enough to fulfill the mitzvah—as a remembrance, for faith, or whatever it may be. They have to be told that eating a kezayis of matzah is very, very important. What have we accomplished if people put all their thought and money into it, work hard all week to prepare for Pesach, and then, when it comes to eating matzah, nibble at a piece as though that fulfills the mitzvah? Eating matzah is the main thing, the most essential part of everything you do. So realize how important it is. May Hashem strengthen our faith and remove all the troubles we have in Eretz Yisroel. “Behold, the Guardian of Israel neither slumbers nor sleeps.” May Hashem watch over us, and may the troubles in Eretz Yisroel fall upon our enemies, not upon us. And just as in Egypt, even before we left exile and reached the Geulah, “there was light

17:11 Speaker 1 in their dwellings,” so too may Hashem watch over us and take care of us, and take us out of exile immediately, with our Rebbe at our head. L’chaim, l’chaim. A kosher and joyous Pesach to all Jews. A great, heartfelt thank you, [unclear] for the 11 Nissan booklet, [unclear]. Also, a reminder to everybody: please sell your chametz early. The later you come, the busier it gets. For practical reasons, everybody is asked to sell their chametz early. A great, heartfelt thank you. And now they will play a niggun, and there is still [unclear] for the 11 Nissan booklet, and afterward there will be the 11 Nissan video [unclear].

18:32 Speaker 1 With us is one of the shluchim of the King Moshiach, the rosh yeshivah of the yeshivah gedolah in Mexico, Rabbi Noam Wagner. [unclear] Rabbi Noam Wagner, please. What? L’chaim, l’chaim. There is going to be a video right after this talk, so please give your full attention to Rabbi Wagner. As presently planned, he is the last speaker this evening. So please, I ask you to remain quiet while Rabbi Wagner speaks. Also in the back, please, please. I ask you again.

22:45 Speaker 2 With us is one of the shluchim of the King Moshiach, the rosh yeshiva of the yeshiva gedolah in Mexico, Rabbi Noam Wagner. [unclear] 11 Nissan, one hundred years. Rabbi Noam Wagner, please. What? L’chaim, l’chaim. There's going to be a video right after this talk, so please give your fullest attention to Rabbi Wagner. He is, as far as it's planned now, the last speaker of this evening. So please, I ask you to keep quiet while Rabbi Wagner is speaking. Also in the back, please, please. I ask you once again.

24:41 Speaker 3 When we want to understand the meaning of 11 Nissan, especially 11 Nissan marking one hundred years, or the meaning of any situation at any time, there is only one way to know what it means. As Rashi puts it, “We have only the words of the son of Amram.” We know what something means through the Rebbe’s words, through the sichos the Rebbe said to us, and particularly through the latest sichos we heard from the Rebbe. Regarding the meaning of 11 Nissan, the Rebbe says in a sicha from 5752, a sicha of 22 Shvat, where the Rebbe explains the meaning of 11 Shvat and 11 Nissan. The Rebbe explains that eleven means “one above ten.” The number ten represents the completeness and perfection of the world, because it corresponds to the ten sefiros—the ten sefiros through which the world is created, the completeness of seder hishtalshelus, the natural world. Eleven, the number above ten, points to what is higher than the world, higher than seder hishtalshelus and nature: the essence of G-dliness as it comes down into this world. The Rebbe then goes on to explain the difference between two

26:53 Speaker 3 months in which the eleventh day has particular significance. There is 11 Nissan, the eleventh day of the first month, which points to the beginning of the revelation, the birth of this level of eleven. It marks the beginning of the revelation of what is above nature and above the world—which, as the Rebbe explains, is the idea of Moshiach. And 11 Shvat is the ultimate completeness of that revelation, which comes through the open revelation of the leadership. There is a sicha in which the Rebbe explains that Moshiach has two aspects. There is the existence of Moshiach, the essence of Moshiach, and there is the people’s acceptance of his kingship—the full revelation of Moshiach through his actions in the world. The Rebbe explains that the existence of Moshiach is already here. The existence, the essence, of Moshiach is already here. What is needed is the people’s acceptance of his kingship, and in this way to bring out the full expression of Moshiach’s actions in the world. And this is the same point the Rebbe explains here: the meaning

29:05 Speaker 3 of 11 Nissan is that eleven, which is above nature, is connected with Moshiach. The birth, the beginning of the existence of the essence of Moshiach, is on 11 Nissan. It is a time when a Jew recognizes his connection to the essence of Moshiach, to the essence of eleven. And the revelation on 11 Shvat is when the leadership is openly revealed, when the people accept Moshiach’s kingship and the leadership reaches its full, open expression. Today is 11 Nissan, 11 Nissan marking one hundred years. And the Rebbe explains the difference between the hundredth year and one hundred years. The hundredth year is the kapitel “Mizmor Lesodah.” It refers to a thanksgiving offering that a person brings for a miracle that happened to him. When a miracle happens to someone, he gives thanks to Hashem. That is why in Mizmor Lesodah we say, “Know that Hashem is Elokim”—that Havayah is Elokim. A person can look at the world and see only Elokim, a name with a plural form. He looks around and sees a physical world, a physical existence that seems to conceal the truth of G-dliness, to conceal the truth of what is really happening in the world. He has to realize that Havayah is Elokim: that the truth is that Elokim is only a vessel for the revelation

30:59 Speaker 3 of the name Havayah. The deepest truth is Havayah, the essence of Hashem, of G-dliness. This is kapitel 100, the hundredth year, when a person realizes how to bring that truth into the world. Higher than that, as I explained, is the 101st year. When we reach the completion of one hundred years—the hundredth year already represented completion, just as the number ten does, and one hundred is ten times ten—we have reached the perfection and completeness of everything in the world. But that is still not the ultimate. The ultimate is to go higher than that completeness, higher than the perfection of the world: the 101st year. At the beginning of kapitel 101 we say, “Of kindness and judgment I will sing.” Even when there is judgment, even when a person does not see a miracle happening, even when worldly things seem to conceal G-dliness, he does not merely realize that Havayah is Elokim. He comes to recognize, to experience the revelation of Atzmus Umehus, the essence of Hashem. This is connected with the number eleven and with 101, because 101 has the same gematria as me’ayin, “from nothing.” A person can already see the essence of Hashem. And in this way, through the revelation of the Eibershter’s essence, even within the world itself, even amid judgment, a person can sing to Hashem.

32:45 Speaker 3 And that is the completion, the fullness, that a person realizes in his avodah: as soon as he wakes up in the morning, the first thing he does is say, “I give thanks to You, living and eternal King.” Even before negel vasser, even when he is in a state of ayin, even while the spirit of impurity is still on his hands, he connects with the essence of his neshamah. The essence of a Jew’s soul knows that it is connected with the essence of Hashem, and that nothing can defile the essence of a Jew’s neshamah. And along with that, as the Rebbe says, how do we reveal the essence of Moshiach? When a person knows that as soon as he wakes up in the morning, even before he does anything, even before anything is revealed, he is already breathing the air of Moshiach. He is breathing the air of Moshiach. He realizes that a Jew’s essence, the moment he wakes up in the morning, even before Modeh Ani, is connected with the essence of Moshiach. And in this way, the essence of a Jew is connected with the very essence of Hashem. And that is what a Jew

34:16 Speaker 3 realizes. And the Rebbe says that this comes out through the declaration, “May my lord King David live forever.” The Rebbe says that the revelation of Moshiach, and the way a Jew lives with the essence of Moshiach, is that a Jew immediately recognizes and understands “May my lord King David live forever.” And that is the 101st year. The 101st year means that even the essence of a Jew—on 11 Nissan, the eleven that points to the essence of Hashem, the essence revealed in the world through King Moshiach—a Jew’s essence is connected with that essence, with the existence and essence of Moshiach, especially on 11 Nissan in the 101st year. The 101st year is ayin, ayin, ayin, ayin, ayin, ayin, ayin, ayin, ayin, ayin, ayin, ayin, ayin, ayin, ayin, ayin, ayin, ayin. It means that a person goes beyond what he usually does, beyond his nature and his habits. How does a Jew go beyond what he usually does? Learning something a hundred times is already complete. It is a hundred times; you have reached completion. Why should someone learn it a hundred and first time? That one extra time, the ayin of 101, comes from the essence of a Jew, who knows he is connected with the very essence of Hashem. And that is 11

35:50 Speaker 3 11 Nissan 5762: every chossid knows that there is a Rebbe. And not only that there is a Rebbe, but that the essence of the Rebbe, the existence of King Moshiach, is connected with the existence of every Jew, regardless of what he has done until now or what his actions are. Even if he is in a state like before negel vasser, when the spirit of impurity is still upon him, when he himself knows he is not as he should be—the essence of his neshamah is connected with the essence of Hashem. And through the intermediary who connects, “between Hashem and you,” through the Rebbe, King Moshiach, a person is connected with the essence of G-dliness, the essence of the neshamah. And when a person realizes that, we bring it into open revelation by actually doing the things the Rebbe wants. And the main thing is that through this, we will surely merit, now on this 11 Nissan, to see the Geulah of Moshiach. Since the essence of Moshiach is already here, all that remains is, as the Rebbe instructs, to open our eyes and see the essence of Moshiach that is already here. May it happen right now, on 11 Nissan 5762: the Geulah of the Rebbe, King Moshiach, shlita. Right now, with our physical eyes, we will see the Rebbe bringing us—l’chaim, l’chaim,

37:19 Speaker 3 Long live our master, teacher and Rebbe, King Moshiach, forever and ever.

37:38 Speaker 4 A big, heartfelt thank-you, Rabbi Reb Noam Wagner. Thank you very much. As we told you, we’re going to show the video tonight from 5732, the Rebbe’s seventieth birthday. But before that, we’re going to bentch. And after bentching, we’ll show the video. And after the video, with the Rebbe’s blessing, we can really have a chassidishe farbrengen until the coming of the righteous redeemer. The gabbaim asked me to announce that the shul will be closed tomorrow. All the minyanim will take place upstairs. [unclear] a quarter past three, and Mincha will also take place upstairs, through Mincha on Erev Pesach, so that they can clean the shul and prepare it for Pesach. I’ll announce this in English too. The shul will be closed Monday and Tuesday and will reopen Wednesday for Mincha. So please, if you have anything in the lockers, or need to clean out your locker, or have anything in the shul—a coat, a pair of tefillin, anything you might need—please take it tonight. And now I’ve been asked to announce it in Hebrew as well. As usual, tomorrow and Tuesday they’ll be preparing the shul for Pesach. It’s a lot of work, and the shul down here will be closed. You have the one? And the shul— Finally someone’s about. —will be closed. So we ask everyone: if you have tefillin, need to clean out your locker, forgot a sweater, whatever it may be, please take it tonight so that the shul... No, no. We’re asking everyone to take everything from the lockers, from [unclear], every—

40:22 Speaker 4 thing they have here in [unclear] tonight. Tomorrow and Tuesday they’ll be cleaning the shul. All the minyanim will take place upstairs at their proper times. We ask everyone to help. May you have a kosher and joyous Pesach in Jerusalem, the holy city, with King Moshiach at our head, in the true and complete Geulah, immediately, in the continuation and expansion of 11 Nissan, right now. Long live our master, teacher and Rebbe, King Moshiach, forever and ever! Long live our master, teacher and Rebbe, King Moshiach, forever and ever. Long live our master, teacher and Rebbe, King Moshiach, forever and ever. May the Master of the Universe grant blessing.

42:55 Speaker 5 I got it extended till Rabbi Slomer. That’s it, huh?

43:01 Speaker 6 What’s all the fuss about?

43:15 Speaker 5 You said don’t leave anything in Tel Senena tonight. Where’s my check? You said it! I have to make it out also. Serious. Mayor.

43:31 Speaker 6 Your locker is right by him, it’s right by the bathroom.

43:33 Speaker 5 Oh, no. I like it like this. I like it...

44:12 Speaker 6 So, begin.

44:45 Speaker 7 Gentlemen, we’re going to bentch. May the name of Hashem be blessed from now and forever. With the permission of our teacher and Rebbe, let us bless our G-d, of whose food we have eaten. Blessed is our G-d, of whose food we have eaten, and by whose goodness we live. And remember us for good and for health. Thank you.