Ears to Hear 27 | Your Children Have Seen the Word of Your Kingship

00:00 Speaker 1 And Hashem did not give you a heart to know, eyes to see, or ears to hear.

00:08 Speaker 2 Ears to Hear. Audio programs for the Temimim from the World Atah organization.

00:14 Speaker 3 They wrote a report to the Rebbe. Rabbi Boin [unclear] had the privilege of writing the report on behalf of all the shluchim. It was the day after Shabbos [unclear]. The Rebbe wrote in reply, “I already answered at the Shabbos farbrengen.” In other words, the Rebbe was sitting at a farbrengen and giving us an answer—we, the Rebbe’s student shluchim in Sydney, Australia. So clearly, these sichos contain everything relevant to the work of shlichus and to the vitality we receive from the Rebbe at every moment. Perhaps I should add that we really see that someone immersed in studying these sichos has a special chassidic vitality. It’s not only that he has vitality in matters of Moshiach and Geulah; he also has vitality in the whole endeavor of shlichus.

00:58 Speaker 2 Shalom aleichem to all the Temimim in Tomchei Temimim Lubavitch yeshivos throughout the Holy Land and around the world. We’re now beginning a special program in the Ears to Hear audio series, a program imbued and permeated with the spirit of steadfast hiskashrus to the Rebbe, Melech HaMoshiach shlita, and with our central concern: bringing Moshiach in actuality. In this special program, we want to discuss the value of studying the Dvar Malchus sichos. We’ll sit down with Rabbi Ginzburg, head of the Ramat Aviv yeshiva and the Rebbe, Melech HaMoshiach’s shliach in Ramat Aviv, and delve into the subject of studying Dvar Malchus. We’ll understand the reasons for it and, certainly, what it means in practice: adding vitality to our study of and contemplation on the Dvar Malchus sichos. So let’s begin this special program with Rabbi Ginzburg. Shalom aleichem, Rabbi Ginzburg.

01:52 Speaker 3 Shalom and blessings.

01:53 Speaker 2 Well, boruch Hashem, we’re sitting down for a special program about the Dvar Malchus sichos. Especially now, when, boruch Hashem, the yeshiva here in Ramat Aviv is starting up again, the fact that you make time to study Dvar Malchus and engage with it surely isn’t anything out of the ordinary for you. Dvar Malchus is at the top of the agenda.

02:11 Speaker 3 It’s not at the top of the agenda. It’s the source of vitality, boruch Hashem.

02:14 Speaker 2 Well, boruch Hashem that we’re sitting down for a program like this. There’s certainly a lot for us to farbreng about and delve into, to understand the essence of studying these sichos. But first, before we get into the reasons for studying Dvar Malchus—why these particular sichos are at the forefront of our study and involvement—perhaps, as in every Ears to Hear program, we’ll start with your perspective. As a bochur who spent time in 770 in the late 5740s and then went out on shlichus, when did you first hear these Dvar Malchus sichos? Perhaps they weren’t called that yet, but when did you take in their atmosphere and distinctive expressions? Did you already internalize those expressions and these special sichos then, or did that only come a few years later?

03:03 Speaker 3 The term “Dvar Malchus sichos” did, of course, come later. But we used to call them “the revelations”—the revelations that emerged in 5751–5752. During those years I spent several years at Oholei Torah, but we were at 770 every day for all the Rebbe’s tefillos. And, of course, for the sichos. If a sicha wasn’t a surprise, we were certainly there, and we were usually there for the surprise sichos too. So the revelations were very, very clear. No one had any doubt that something very special was happening, especially after the famous sicha of 28 Nissan. Personally, two months later we went on shlichus to Sydney, Australia, and continued listening to the sichos by telephone. But the vitality and atmosphere of the sichos were really everywhere. I want to point to one distinction between experiencing them as they happened and studying them inside at a later time. Back then, there wasn’t an opportunity to examine the sichos closely, but there was a profoundly uplifting feeling that we were living in a time unlike any before it.

04:46 Speaker 4 It was as though a new chapter came out every week, so there was no time at all to examine the previous sicha closely. But the overall atmosphere, the encompassing feeling, was very strong.

04:55 Speaker 3 Yes, absolutely. It wasn’t just a matter of not having enough time. When you heard these things for the first time from the Rebbe himself, it was on an entirely different level from the written word.

05:10 Speaker 4 Mm-hmm.

05:10 Speaker 3 Even though we understand how precious every word the Rebbe personally edits is—of course, it’s the holiest of the holy.

05:21 Speaker 4 So that was your experience of receiving the sichos, both during the weeks you were in 770 and afterward on shlichus: that atmosphere of the Dvar Malchus sichos of 5751–5752. If we want to understand the reasons for studying Dvar Malchus, then perhaps, before discussing the reason for studying it and its importance and effectiveness, we should first try to define what the Dvar Malchus sichos are. After all, in a general sense, the Rebbe is the sefirah of Malchus; the Rebbe is the king. So every sicha, every statement, and everything the Rebbe says is malchus—it is dvar malchus, the word of the king. All the Rebbe’s sichos are Dvar Malchus. But if we try to define it more precisely, what are we focusing on? What are the Dvar Malchus sichos? It may be worth pinning this down: Do we mean the sichos of all of 5751 and 5752, or specifically the final year’s sichos on each parsha, or only those from after 28 Nissan? What exactly defines these sichos?

06:18 Speaker 3 Of course, there’s no need—and, in my opinion, we shouldn’t try—to lay down rigid rules that would create some kind of barrier between one sicha and another, G-d forbid. But since you’ve raised the subject, it’s worth noting that this heading, “Dvar Malchus,” has a history beyond its meaning, as you said, that every word of the Rebbe is dvar malchus, the word of the king. In earlier years, when the Kfar Chabad newspaper began appearing, its first section was called “Dvar Malchus,” and it contained a sicha of the Rebbe. Of course, the Rebbe reviewed the newspaper, so clearly he approved this description of the Rebbe’s sichos as “Dvar Malchus.” But the term took on added force in the winter of 5752, when the Rebbe’s sichos began appearing with a title page that said “Dvar Malchus” instead of “Sichos Kodesh.”

07:23 Speaker 4 Winter of 5752.

07:24 Speaker 3 Winter of 5751. This was initiated by Rabbi Peles [unclear], a"h, and everything was, of course, directed and presumably approved—certainly, and probably also directed to one degree or another—by the Rebbe. So it became established. In other words, if we’re speaking in terms of a definition, I think that from the moment the Rebbe’s sichos appeared with the “Dvar Malchus” title page, they were certainly sichos called Dvar Malchus.

07:53 Speaker 4 So the first was the sicha of Vayechi 5751, which came out at the end of Teves under the name Dvar Malchus.

07:57 Speaker 3 That is certainly called Dvar Malchus.

07:59 Speaker 4 Yes, no question.

08:00 Speaker 3 That’s what we’re talking about.

08:01 Speaker 4 Yes.

08:01 Speaker 3 We’re talking about the sichos of the last years. That expression comes from the Rebbe’s own words: the Rebbe used it about the Frierdiker Rebbe, “particularly in the last period.” Here it means the last period in which we merited to hear sichos—with a very clear distinction. With the Frierdiker Rebbe, the final sichos were followed by his histalkus. As the Rebbe himself explains in the sicha of Yud Shvat, he was prevented from continuing his most essential shlichus: delivering maamarim and sichos. In our generation, by contrast, there is no impediment to the power of speech. The plain meaning is that the Rebbe said everything that needed to be said. The Rebbe completed saying all these things in 5752. So the final sichos are, presumably, the sichos of that last period. Now, what counts as a period? A year is certainly a period of time, and Judaism does, of course, relate to this: we return to the sichos on the weekly parshas each year. So there is presumably also a place for studying the sichos of the final year according to the cycle of parshas; that is beneficial. But there is no doubt that from the moment the Rebbe delivered the famous sicha of 28 Nissan and cried out from the depths of his heart with the instruction and demand that we do everything in our power to bring about the actual coming of Moshiach Tzidkeinu, everything the Rebbe said from then on certainly followed on from that. Presumably, things the Rebbe said earlier were also a kind of introduction to that sicha. That sicha probably did not come out of nowhere, but those are things beyond our knowledge. What is certain is that all the sichos from then on are, in a sense, a continuation of that sicha. That is why I like to describe the Dvar Malchus sichos as a continuation of [unclear], because

10:12 Speaker 3 this is, in essence, the fundamental innovation: the Rebbe teaches us how to carry out a form of Divine service that was not possible in all the preceding generations. It is decidedly a new avodah, connected with welcoming Moshiach Tzidkeinu. And we can see that even in the sichos before 28 Nissan, each sicha very, very clearly establishes both extremes, which is precisely the idea of [unclear]. There is another very interesting distinction. In the sicha immediately after 28 Nissan, on Shabbos Parshas Shemini, the Rebbe introduces a remarkable idea in footnote 19: the calendar arrangement of a particular year remains relevant to all subsequent years with different arrangements, until that same arrangement comes around again. Then the significance of that arrangement is renewed in a new light, and its influence continues into the years that follow. This is such a distinctive innovation of the Rebbe’s, because the source the Rebbe cites for it is Likkutei Torah, where the Alter Rebbe says that the influence of each of the three pilgrimage festivals continues until the festival that follows it. The Rebbe cites that as a source for this idea. First of all, the Alter Rebbe is speaking about the influence of a Yom Tov—one of the three pilgrimage festivals established by the Torah. And that influence extends from one Yom Tov to the next, a matter of a few months within the same year. From this, the Rebbe derives the idea that a year’s calendar arrangement—meaning which days of the week the dates of the month fall on—has a significance akin to that of a Yom Tov. That is an enormous innovation. What’s more, its influence continues for many years until the same arrangement comes around. And even then it does not end, G-d forbid. On the contrary, it is renewed in a new light that continues into the years that follow.

12:00 Speaker 4 This gives us a very particular way of relating to the Dvar Malchus sichos. When we reach sichos that are not directly connected to the dates, we need to know that their influence has continued into each and every year, and—

12:13 Speaker 3 So I certainly emphasize this when studying a sicha that seemingly has no connection to the current calendar arrangement. But that is exactly what the Rebbe says: the influences from that arrangement continue. Clearly, when we study those influences, and therefore the instructions associated with them, it gives us strength for our actual avodah now, even if the calendar arrangement is different. What is needed is a connection to the present arrangement, whether through the parsha, the chapter, or the date of the month. Either way, once we find some connection to the present time, we also have the influence of the arrangement that existed back then. In fact, the Rebbe already mentions this idea from Parshas Shemini in the sicha of Parshas Vayakhel. So that is another point to notice: the Rebbe makes clear that these general sichos are relevant to all the years that follow.

13:08 Speaker 4 That even in years when three Torah scrolls are not taken out, the influence is there.

13:11 Speaker 3 Exactly, the same influence is there. So it is not quite the innovation of Parshas Shemini, but we can see that it relates to the same idea. These sichos certainly concern us in a special way—in addition to every sicha, every maamar, and everything from the Rebbe being holy of holies, as we said.

13:33 Speaker 4 So if we try to sum up the idea, all the Rebbe’s sichos are, in essence, the word of the King. We have the sichos that, in a certain sense, received the Rebbe’s endorsement to be called “Dvar Malchus,” from 5751 onward. More specifically, there are the sichos that take us through the yearly cycle—the last ones we heard from the Rebbe. This is expressed in greater detail and specificity from the sicha of 28 Nissan onward, when the Rebbe placed this avodah upon us. So the focus is stronger on the Dvar Malchus, on the sichos in which we learn what this means and what avodah has been placed upon us.

14:05 Speaker 3 Again, we are accustomed to calling the sichos in which the Rebbe clarifies our particular avodah “Dvar Malchus.” But as we said earlier, “Dvar Malchus” is really a broader designation. Still, as we said, this focus stands out very, very clearly, particularly from 28 Nissan onward.

14:33 Speaker 4 Now that we understand what period the Dvar Malchus sichos belong to, the first thing we want to understand is the depth of studying them. How important is it to study them? How important is it to examine them closely? We see how this study has no parallel, particularly among the Temimim in the yeshivos. Think how much they study them, and of all the quizzes, campaigns, booklets, books, and other ways of making them accessible that there have been until now. We see a very special emphasis on this among the Temimim. The question is very simple: What is special about studying the Dvar Malchus sichos specifically? Why do we place this particular emphasis on them in these moments before the true and complete Geulah?

15:10 Speaker 3 First of all, we can see what happens in practice. Studying these particular sichos gives a special vitality to matters of Moshiach and Geulah. There is no comparison between someone who studies these sichos regularly and consistently, lives with them and farbrengs about them, and another chossid, however precious, who may be thoroughly versed in the Rebbe’s maamarim and sichos and know them inside out, but in whom that vitality is not visibly apparent. Simply put, just as there is the general idea of “I wrote down and gave over My soul,” so too, in each part of Torah, powers connected to that particular subject are invested. In general, that is the difference between Chassidus as a whole and the distinctive contribution of Chabad Chassidus: our Rebbeim invested themselves particularly in the maamarim and sichos connected with Chabad Chassidus. So it stands to reason—and I am not stating this as an absolute ruling—that while the Rebbe invested the strength to live with Moshiach in all the maamarim and sichos generally, he invested it especially in these sichos. I say that not because I know the Divine mind, but simply because of the result. That is what we see in practice. We see the vitality of those who study them—whether they have a deep understanding or only a beginning understanding, whether they can summarize the entire sicha or repeat just one point from it. The vitality this gives them to bring the idea of Moshiach into daily life is without example or parallel. So these sichos are certainly our pillar of light, the pillar of fire that goes before the camp, and they are what we need to live with.

17:09 Speaker 5 So first of all, you’re looking at the results on the ground. What we see is that someone who studies the Dvar Malchus sichos merits to live with Moshiach. The result itself shows how much this is the way to reach that point.

17:21 Speaker 3 Yes, exactly.

17:22 Speaker 5 And if we go a little deeper and try to explain this in words the mind can grasp, so that it can then reach the heart more powerfully: How can we explain why these particular sichos, in the context of all the teachings of Chassidus, have such great significance—why we can place them at the very top?

17:44 Speaker 3 First of all, we have the words of our Rebbeim. The Rebbe himself said something very similar—not merely similar; there is reason to say he was referring precisely to these sichos. Regarding the Frierdiker Rebbe, the Rebbe said that if only people would study especially carefully the sichos from his final year, his final period, because those sichos contain hints to everything that would follow. So certainly, when the Rebbe gave us the task that began in Nissan—the personal responsibility each and every one of us has to “do everything in your power to actually welcome Moshiach Tzidkeinu”—what the Rebbe teaches us from that point onward calls for careful attention to every word, every line, every sentence. We need to see how each one truly gives us added strength and vitality in the particular task of welcoming Moshiach Tzidkeinu. And when it comes to studying matters of Moshiach, these sichos are on an entirely different level from other sichos, as we can plainly see.

18:52 Speaker 5 Here, Rabbi, you’re touching on another point.

18:54 Speaker 3 Yes, as we can plainly see.

18:54 Speaker 5 In other words, Rabbi, the first thing you’re saying is that the Rebbe himself taught us to place the Frierdiker Rebbe’s final sichos at the very top of our list, at the center of our attention. So when it comes to studying matters of Geulah and Moshiach, a question arises: What exactly should we study? If the Rebbe says that the direct path is to study matters of Geulah and Moshiach, that could mean material from other parts of the entire Torah, particularly the Rebbe’s Torah. What, then, makes the Dvar Malchus sichos distinctive?

19:23 Speaker 3 On this too, above all, we have the Rebbe’s words. When they printed the twelfth Dvar Malchus booklet, a collection of four sichos that had already been delivered and published in the sicha booklets, the Rebbe had instructed us at that time to study matters of Moshiach and Geulah. So they took those sichos, printed them together in one booklet, and the Rebbe distributed that booklet to each and every person. I too had the personal privilege of receiving that booklet from the Rebbe—Dvar Malchus II. There is that famous picture of the Rebbe walking with Dvar Malchus. Even so, when they wanted to print a second booklet like it immediately afterward, selecting several more foundational sichos on Moshiach, they submitted the proposed booklet to the Rebbe for approval. It remained in the Rebbe’s holy room for more than half a year. Then, when the Rebbe approved it for printing, he emphasized that they should add sichos from the most recent period. In other words, the Rebbe explicitly directed us to study these Dvar Malchus sichos in connection with his general instruction that the direct path is to study matters of Moshiach and Geulah.

20:32 Speaker 6 And what lies behind that?

20:35 Speaker 3 What anyone who studies these sichos carefully can see quite plainly is that earlier sichos, delivered and published before then, explain entire topics in matters of Moshiach and Geulah in a scholarly, thorough way. Of course, that is extremely important. But they do not have the same explicit emphasis on our time. What the Rebbe demands of us is that we study matters of Moshiach and Geulah in a way that allows us to begin living with them, and thereby bring about the entry into the days of Moshiach. Our task is to welcome Moshiach and see his work openly. Those emphases in matters of Moshiach and Geulah appear primarily in the Dvar Malchus sichos. Beyond that, these are the last sichos we have merited to hear from the Rebbe so far. They are not the last sichos because some external circumstance cut them short. On the contrary: With the Frierdiker Rebbe, whose final maamarim and sichos the Rebbe directs us to study, there was a histalkus, which prevented him from continuing to deliver maamarim and sichos. The Rebbe even says that we, in the seventh generation, must rectify and complete this, as he explains in the sicha of Parshas Bo. But regarding our generation, the Rebbe says there is no deficiency in the power of speech. That means the Rebbe completed saying everything that could be said and revealed from above downward. These, then, are the final sichos by deliberate intent from the outset, and of them it is said that “everything follows the conclusion.” So in the conclusion of all the maamarim and sichos, you can see it in the structure of the sichos. That was also the pattern of the farbrengens in those years: For the most part, there were no lengthy, extensive explanations. Rather, many points were stated concisely, bringing them all together. Every passage and every sentence in a sicha represents whole subjects that had been explained at length in earlier maamarim and sichos.

22:36 Speaker 6 As you can see from all the references in the maamarim to other places, and...

22:39 Speaker 3 From the references in a maamar to other places, quite simply. You can see it in the style of the sicha too: it includes many subjects, rather than taking one topic and developing it in order from beginning to end. So what is the message here? What does the Rebbe want from us? Of course, the Rebbe wants us, whenever we have the time, to study these subjects thoroughly as they were explained individually. But what matters most for us now—and we must live with the times—is, as one might put it, finding our way within the little time we have, particularly the students among the Temimim, and managing to do everything required of us, or at least the main things. So we need to know that these sichos concentrate and condense all the Rebbe’s new insights. This is especially evident in matters of Moshiach and Geulah. When we study these sichos, we receive a complete view of the entire subject, including what the Rebbe is directing us toward and adding [unclear].

23:47 Speaker 6 But to understand a sicha, do I have to understand the foundations that preceded it? Or can I study a Dvar Malchus sicha on its own and understand the subject?

23:57 Speaker 3 First of all, as you mentioned earlier, today there are many aids to studying Dvar Malchus.

24:02 Speaker 6 [unclear] and...

24:03 Speaker 3 They were written by people who did go through all the foundations. Certainly, studying something in depth—looking up all the sources—is incomparably different from learning it as it appears. But the Rebbe published these sichos in the newspaper every week for the general public. Yes, there are source references at the bottom, but the fact that they were published in a newspaper for everyone, most of whom presumably would not immediately open all the books and examine them, means that first and foremost, the Rebbe wants people to study the sichos as they are.

24:37 Speaker 6 So the first step is to study the sicha as it stands, on its own. Then comes the second stage: as a student among the Temimim, whose task is to truly study Torah, to examine carefully and pay close attention to the...

24:46 Speaker 3 Foundations.

24:46 Speaker 6 Foundations.

24:47 Speaker 3 As much as one possibly can.

24:49 Speaker 6 Since we’re talking about studying carefully, it’s interesting that it is precisely with regard to these sichos that the Rebbe places emphasis on “if only they would study them carefully.” What is it about the Frierdiker Rebbe’s final sichos—and, in our case, the Rebbe’s final sichos—that calls not only for study, but for such close attention?

25:12 Speaker 3 The Rebbe mentions that, alongside a sicha’s central subject and content, he deliberately includes, at least by way of a hint, remarkable matters that seem entirely unrelated to the content of the maamar or sicha. He does so in order to reveal those matters in the world as well. I’m not trying to explain why or how the Rebbe does this, but the Rebbe himself says that the maamarim and sichos contain remarkable matters present only as hints. When we examine them closely and study them in depth, each person, according to their merit and their standing and situation, is privileged to see things that are personally relevant to them—things directly relevant to our work today.

25:54 Speaker 6 So, along the lines of what the Rebbe said about the Frierdiker Rebbe—that in his final sichos, the Frierdiker Rebbe clarified everything, “fun vanet iz”—besides the general task given in the Dvar Malchus sichos, is there another, very interesting possibility here? Might there also be personal matters for me that the Rebbe hints to me in these Dvar Malchus sichos? Can we say that?

26:17 Speaker 3 I certainly think so.

26:19 Speaker 6 Like Nissan Nemenov and Michoel Lipsker, to whom the Rebbe said, “Be in—”

26:23 Speaker 3 I actually think it is more like what the Rebbe said after private yechidus ended: that one can enter a general yechidus through davening and at a farbrengen. We personally, too, had the privilege of serving as the Rebbe’s shluchim in Sydney, Australia.

26:39 Speaker 6 5751.

26:39 Speaker 3 And in 5752. We traveled there in the summer of 5751 and were there again in the winter of 5752. When they wrote a report to the Rebbe, Rabbi Boyn[?] had the privilege of writing it on behalf of all the shluchim. That was the day after Shabbos Parshas Chayei Sarah. The Rebbe wrote in reply, “I already answered at the Shabbos farbrengen.” In other words, the Rebbe was sitting at a farbrengen and giving an answer to us, the Rebbe’s student-shluchim in Sydney, Australia. So it’s clear that these sichos contain everything that touches on our connection to the Rebbe and the vitality we receive from the Rebbe at every moment. Perhaps that’s why we actually see that someone who is immersed in learning these sichos has a special chassidic vitality. It isn’t only vitality in matters of Moshiach and Geulah; it also comes from his overall connection to the Rebbe.

27:35 Speaker 6 Why?

27:36 Speaker 3 Because in these sichos, the Rebbe’s influence on us is revealed in a special way, particularly nowadays, when we do not merit to see the Rebbe openly or hear further words from him.

27:55 Speaker 6 So, in general, we understand the significance of these sichos and the reasons for learning the Dvar Malchus sichos. But I want to get down to how the Rabbi here in Ramat Aviv makes these sichos accessible and brings them into people’s lives. Personally, when I listen to the Rabbi’s classes, I really connect with the way he presents them. How can you take a Dvar Malchus sicha that is complex, with many layers and foundations coming from different directions, bring it to people who are outside the world of Chabad teachings, so to speak, and explain its central point to them? How can every Tomim become someone who makes the Dvar Malchus sichos accessible, who conveys these sichos and their message? How can one learn them that way and then convey them that way?

28:48 Speaker 7 I think every Tomim understands that when he learns Chassidus, the ultimate aim is for him to sit by himself for a few minutes before davening and think about what he learned. And not only to think about the content, but to think of it as something that touches him personally in his own service of Hashem. He should also try to feel what is being discussed. So when you learn the Rebbe’s sichos this way, especially the Dvar Malchus sichos, you ask yourself: What does this add to my daily life, to the way I conduct myself? If I’m learning sichos about Moshiach and Geulah, how does this set a new standard or present a new challenge in my avodah? In any case, once you understand something and take it to heart, you can explain it in your own words, not necessarily in the words of the sicha. And [unclear], then you can understand what you’re talking about. Someone who has a knack for finding analogies, or who has a special vitality and a desire for this, can convey these ideas in his own way, with his own strengths and talents. He can give someone a drop to drink, and it reaches the ears that need to hear it specifically from him. But in any case, you have to live these things inwardly, as with Chassidus in general, and not just present them as ideas or content. Otherwise, it might make for a fine explanation. Someone with a talent for explaining things can say beautiful things, but the main point of these sichos is the vitality they bring into us, not just their content.

30:21 Speaker 6 So the first step in making the Dvar Malchus sichos accessible and explaining their concepts in simpler terms is to grapple with a sicha personally and inwardly, in a way that truly affects me. Then it naturally bursts outward and reaches the right ears.

30:38 Speaker 7 It comes across right.

30:40 Speaker 6 So, to conclude the program, Rabbi Ginzburg, if we students are sitting here and want some guidance: How can we bring more vitality to learning Dvar Malchus by grappling with its content? How can we do that in the strongest possible way?

30:55 Speaker 7 I can offer two ideas that come to mind right now, here on the program. There’s the well-known saying that was also quoted earlier: “[unclear][?].” I think that if every Tomim chose one particular sicha—really, it could be any sicha, but one that speaks to him especially deeply—he would come to love it. Whenever something about it comes up, he takes an interest and learns it; if someone writes an insight or a story about it, he immediately wants to know what new light it sheds on that sicha. Then he has learned it even when he is asked to review a sicha, and he has a point to return to. That raises the standard of all his learning. And similarly, when learning a sicha each week, he should look for one point to hold on to. He may not understand the entire sicha in a general way, but he can grasp one point, one paragraph, and take it inwardly to heart. As we said earlier, that will certainly add both vitality and understanding to all the sichos.

32:14 Speaker 6 So there are really two approaches. First, from among all the sichos, choose one that I connect with personally, both in my avodah and in my understanding, and stay with it all the way. And when learning each week’s sicha, choose a specific point to grapple with, both in understanding and in avodah, and bring it to the right place.

32:32 Speaker 7 Certainly. Those are among the things that connect us, [unclear], yes.

32:36 Speaker 6 Well, thank you very much, Rabbi Ginzburg, for joining the program. With Hashem’s help, may we merit to hear it very soon, immediately. Thank you very much.

32:43 Speaker 7 Long live the King Moshiach.

32:45 Speaker 6 Thank you very much, Rabbi Ginzburg. Thank you.

32:48 Speaker 8 Ears to Hear. Audio programs for the students of Tomchei Temimim from the World AT”H. For more programs, dial *6358. Yechi Adoneinu Moreinu Verabeinu Melech HaMoshiach Leolam Vaed.