Radio Kol Mevaser - a Chassidic program for the women of Kfar Chabad and additional absorption areas: a recording of the Rebbe's sicha on 29 Shvat - the conclusion of Shiva; a description of the Shiva at 770 and at the Rebbe's home

00:01 Speaker 1 [unclear] And that Rebbe also gave it. [unclear] This is a sicha, [unclear] and there is another sicha there about [unclear], about the new month. [unclear] The Tzemach Tzedek [unclear]. Where is the prophet, and where is the prophet? [unclear]

04:15 Speaker 2 There are three souls. [unclear] What this means is [unclear] in the world [unclear]. [unclear] And in the end, [unclear] when children [unclear] the heart [unclear]. [unclear] This is not for oneself. [unclear] The two [unclear], and the child [unclear]. [unclear] Here, too, he has [unclear]. [unclear] This has a meaning [unclear].

05:43 Speaker 2 [unclear] You can win. [unclear] What was revealed [unclear]. The two [unclear], and the three [unclear]. [unclear] The child [unclear]. [unclear] This is not for oneself. [unclear] The two [unclear], and [unclear] what he cannot be [unclear].

08:15 Speaker 3 [unclear]

10:27 Speaker 3 [unclear]

13:23 Speaker 3 [unclear] Nothing place. I'll call upon the Shiva. I'll call upon the nation of places from the end, in one body with myself, the tail, the sense of eternal. She now reveals [unclear] the law [unclear] coming up in the case of [unclear] places that you shouldn't tell [unclear]. But this is the moment. [unclear] the world is the moment, [unclear] we shall decide to see the star named Sparky. But this is a result of Shiva's religion. You see my response. I think that that is unique here. This is a mental story of [unclear]. The physical devil has been [unclear] for me to become an expert in what is right. [unclear] for peace and life [unclear]. And the second [unclear] the guy can escort him to a zoo. But that is a huge [unclear]. But I wish it nearly [unclear]

15:27 Speaker 3 [unclear] He paid no attention [unclear]. I stand before you [unclear] when I hear [unclear] the English material. [unclear] And he was [unclear] as he joined me [unclear]. And he is a scholar [unclear].

20:15 Speaker 4 It was worth having a choice. I did not expect us to become attached, but when you look, it is clear that there are people spreading out, because that is how it is. That is exactly the measure. So this really is not exactly the practical point [unclear] the Arizal. And that is indeed how it appears, and apparently it is continuing to grow. Those who are especially suited to it. I see it—what is it, Itzik? All right, you are asking. So it is as though there is something in between [unclear]. That too, in little pieces. I see it there, and then there is the reasoning there. Because here I will speak about the reality. But he is certain, so he does it [unclear]. That was a journey of five years. He sees himself as independent going forward. He sees himself as independent. The meaning—the meaning changes. But it gave him that. It is as though he remembers G-d. He gave it as though it were nothing. Everyone sees the science, this, this together with that, that together with this. With this. With this. That is what they understood about it. It is something. That is what is used among the tzaddikim. [unclear]. He was there with it; I had a conversation with [unclear]. So I will read it from his own words this time. So, look at it. What is it? Enough. It is this science. It is science.

21:51 Speaker 5 We will hear firsthand impressions from the courts of our Rebbeim, from Rabbi Yosef Yitzchak Liberow.

21:58 Speaker 6 Since we have already entered the month of Adar, it would be fitting to begin with something from the Shabbos farbrengen, which was on Shabbos Mevarchim for the month of Adar. But first, a little background. A few days before Shabbos, on Wednesday, a few hours after the funeral, several people stood talking about what would happen on Shabbos. Someone said there would certainly be a farbrengen. The Rebbe customarily holds a farbrengen every Shabbos Mevarchim, and there is also a point of halachah here: there is no mourning on Shabbos. So surely the Rebbe would not change that practice. But everyone was certain it would not be a farbrengen like any other. But, boruch Hashem, as soon as Shabbos began and the Rebbe came down for Kabbalas Shabbos and Maariv, they saw a change in the Rebbe—a great change. In fact, the whole Shabbos proceeded like an ordinary Shabbos. Nothing could be seen on the Rebbe, no sign of mourning. And among all the events of Shabbos, the farbrengen too was more than usual. The Rebbe spoke clearly and loudly. Someone arriving from outside could not have said, or even thought, that this Shabbos was any different for Chabad chassidim, or for the Rebbe, from other Shabbosos. The subject of the farbrengen, too, was a subject appropriate to Shabbos Mevarchim for the month of Adar and Parshas Shekalim. But when you look at what the Rebbe said that Shabbos, you see that, in fact, every sicha was connected to what had happened. In every sicha there were things that pointed to it more openly and things that pointed to it less openly, but almost every sicha was connected with the event that had occurred. And, of course, there was also the subject of the month of Adar. So one can also say that the way the Rebbe emphasized the whole subject of Adar was itself an allusion to what had happened. It is well known that with the arrival of Adar, we increase in joy. On Shabbos Mevarchim for the month of Adar, people were not thinking about

24:32 Speaker 6 such a thing. What did the Rebbe say on this subject? That the entire month of Adar is a month of joy. Or, as it says, “the month that was transformed for them.” That means not only Purim and the day after Purim, Shushan Purim, but the entire month was transformed from sorrow to joy. So this begins from Rosh Chodesh Adar onward. Here the Rebbe added that we are now in the time of exile, and there is the principle that “our disadvantage is our advantage.” Since we do not now sanctify the new month as they did in the time of the Beis Hamikdash, when it was done through witnesses who had seen the new moon, we now have a calculated calendar. We know in advance when Rosh Chodesh will be. Because we are in exile, we bless the new month on the preceding Shabbos, and the whole matter of Rosh Chodesh already begins then. In this case, the month of Adar already begins then. In other words, the whole idea of “the month that was transformed for them” begins on Shabbos Mevarchim for the month of Adar—which was this Shabbos, in the middle of the seven days of shivah. As for the event itself, the Rebbe had already spoken about it immediately after the first Mincha following the funeral, on the first day of shivah. One of the points with which the Rebbe concluded that sicha was that all of this should lead to “the living shall take it to heart.” The Rebbe also added that her first name was Chaya, which is connected with “the living shall take it to heart.” Before that, the Rebbe had also spoken about Ahavas Yisroel. He mentioned that baseless hatred brings death into the world, and therefore we must strengthen ourselves in Ahavas Yisroel. And, in fact, “the living shall take it to heart” means thinking about what one can do to stop

26:41 Speaker 6 this unfortunate situation, and to bring the Geulah, when there will be the resurrection of the dead, it is specifically through Ahavas Yisroel. I heard an interesting story about the Rebbetzin that Wednesday. It is a story that says a great deal, a very painful story. At first glance it is just a story, but when you think about it, you see so much in it, so much. The story is that in 5712, when the Rebbe’s brother, Rabbi Yisroel Aryeh Leib, passed away, the Rebbe, as is known, made every effort to keep Rebbetzin Chana from finding out, so as not to cause her pain. The Rebbe sent her letters in his brother’s name, and throughout those thirteen years, from 5712 until 5725, until the day Rebbetzin Chana passed away, she knew nothing about it. There was a Jewish man who would visit the Rebbetzin from time to time, and he came to visit during that period too. The Rebbetzin spoke with him about the whole matter, about all the efforts being made to keep Rebbetzin Chana from learning what had happened. Then the Rebbetzin said to him, “Believe me, in my life I have never said anything that wasn’t true. But here, there is no choice.” When I heard the story, I immediately understood what we must do now if we want to do something in her memory. It is known that the Rebbetzin was a woman whom one never heard about, because she kept entirely out of the public eye, in the fullest sense of “All the glory of the king’s daughter is within.” But this point—if we want to do something in her memory, there is no question that truth is something very, very important. To follow in her ways. If we want to do something for the benefit of her soul, we should follow her ways in this respect: as she said, she had never said anything that was not true. And then, through

28:59 Speaker 6 truth, we can come to all the other things written in the Torah with ease. If there is truth, we do not need to make a special effort toward Ahavas Yisroel. It follows immediately. If there is truth, there must be Ahavas Yisroel. It cannot be otherwise, because the opposite of Ahavas Yisroel is also the opposite of truth. When I heard this, I realized that something seemingly so small is actually something very great. Another thing I thought about: we now had the opportunity to be in the Rebbe’s home. In keeping with “All the glory of the king’s daughter is within,” people had never entered the Rebbe’s home; only those closest to the family had merited to do so. But here everyone came to daven, passed through, and offered condolences to the Rebbe, and there was something very striking about the home. I myself had always thought that there would at least be a few basic comforts in the house. I mean basic things that make a home comfortable. But I went in and saw an utterly simple home. There wasn’t a scrap of carpet anywhere in the house, nothing hung on the walls, and the furniture was old, and so on and so forth.

30:16 Speaker 6 We had always known what the Rebbe asks of us regarding material things, spending money, and what a Jewish home should look like materially. But who would have thought? The Rebbe never spoke explicitly about basic comforts. He spoke about excessive luxury, but the Rebbe never spoke about basic comforts. Here we see how fully the Rebbe himself lives by what he asks of us—and goes even further than what he asks. May it be Hashem’s will that very soon we merit what the Rebbe calls for all the time: “How long?” And as the Rebbe also pointed out at the Shabbos farbrengen, it is not only we who cry out, “How long?” and not only we who need to cry out, “How long?” The souls in Gan Eden also cry out and ask: How long must we wait for the resurrection of the dead? For the main thing is souls in bodies. May Hakadosh Boruch Hu strengthen the health of the Rebbe shlita, and may he very soon lead us upright to our land.