Ears to Hear 35 | Turn the World Upside Down in Your Personal Mission

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 worldwide Students’ Organization.

00:14 Speaker 7 I remember before I grasped this point: you watch the Rebbe’s sicha of 28 Nissan, and you watch it again and again, and you see several other sichos in which the Rebbe really shook the world. And each time you tell yourself, “I believe what the Rebbe says. So of course I can do it. Let’s go.” But then, with your daily schedule, you feel you can’t manage it. Yet surely I can. There’s this inner struggle: I’m certain that if the Rebbe demands it, I can turn the whole world around and apparently reach everyone. But what about me? If you’re talking about a businessman, he has a lot of contact with the world through his work; he can look for a job where he’ll meet lots of people. But a tamim really has the tightest schedule. He has to get up in the morning, he has all his sedarim, and he has to be extremely careful about keeping his personal schedule, in both Nigleh and Chassidus. And suddenly there’s this additional demand, as it were, to bring the Geulah to the entire world.

01:26 Speaker 8 Shalom aleichem to all the Temimim in Tomchei Temimim Lubavitch yeshivos throughout the Holy Land and the world. We’re now beginning a special program in the Ears to Hear audio series, a program permeated with a spirit of firm hiskashrus to the Rebbe, Melech HaMoshiach shlita, and with the actual coming of Moshiach. In this program, we’d like to speak with Rabbi Lider, rosh yeshiva of the Tomchei Temimim Lubavitch yeshiva ketanah in Beit Shemesh, about the nature of every tamim’s personal shlichus, wherever he may be, in bringing the Geulah. We want to sit down and bring this into practical terms: How can I, through my personal shlichus, bring Moshiach in the fullest sense, and fulfill the Rebbe’s instruction in the sicha of 28 Nissan to do everything in our power to bring Moshiach? So we’re sitting now in the yeshiva in Beit Shemesh with Rabbi Lider. Shalom aleichem, Rabbi Lider.

02:24 Speaker 7 Aleichem shalom.

02:25 Speaker 8 Baruch Hashem, we’re sitting here in the yeshiva. It’s already 4 Adar in Tomchei Temimim, and you can feel something being added to the atmosphere here.

02:33 Speaker 7 You could say that, yes.

02:34 Speaker 8 So the central subject on our minds, of course, is bringing Moshiach, bringing Geulah to the world, bringing about the complete revelation of the Rebbe as Melech HaMoshiach. That isn’t something confined to a particular time or particular special occasions. It guides us every moment and every minute of daily life, until it actually happens. In this program, which addresses a very fundamental matter that every tamim can take into his personal life, we want to talk about how I can bring Moshiach through my personal shlichus. Before we get into all the Rebbe’s sichos that discuss personal shlichus in detail, we’d first like to understand what “personal shlichus” means. In general, we know there is shlichus: everyone does his job, and we bring Moshiach to the world. Every generation has its shlichus, and so does every period and every time. What does “personal shlichus” mean? From there, we’ll move on to the other matters that follow.

03:29 Speaker 7 Well, first of all, aleichem shalom. Baruch Hashem, this is a special Ears to Hear program, opening with a very special personal shlichus: to bring the subject of Geulah and Moshiach to the Temimim from different angles—deeper Torah perspectives, the history, an understanding of the feelings and atmosphere surrounding it, and the Rebbe’s words. First, regarding personal shlichus: like everything else, it has a source in Nigleh. In Tractate Shabbos, the Gemara mentions a number of Amoraim, each of whom was especially careful with a particular mitzvah. There’s the well-known question cited often in works of the inner dimension of Torah; the Rebbe mentions it in the notes to the very first section. The Rebbe calls it a “gateway.” In the Gemara’s words, Rav Yosef asks the son of Rabbah, “With what was your father especially careful?” What mitzvah was he particularly careful about? He answered: the mitzvah of tzitzis, and explained how especially careful his father was with it. Some explain that every person has a particular mitzvah on which he needs to focus, observing all its details meticulously. That is according to the plain meaning, according to Nigleh. Chassidus adds that the word for “careful,” zahir, is also related to radiance and light. In other words, that mitzvah, in the Rebbe’s words, is the gateway through which all the matters of one’s shlichus ascend. It illuminates his entire soul, his entire life, and all the deeds and mitzvos he performs. Everything passes through that point, through the emphasis on that particular mitzvah. And that is, in fact, the primary shlichus of his soul, specifically in that individual mitzvah. There’s a well-known maamar, “Yisroel” [unclear], from 19 Kislev 5739, which the Rebbe later edited. There—

05:24 Speaker 7 The Rebbe also discusses this in the first section. He speaks about shlichus in different places, and about people who find it difficult to perform a certain mitzvah, or cannot perform it, and how it is fulfilled through others doing it. The Rebbe explains at length there that there is also a general shlichus belonging to the generation or to a particular period, which applies to everyone—that is the general gateway—and there is each person’s individual gateway. It’s important to note that this gateway meets with particular resistance. In fact, that began with Adam HaRishon. There’s the well-known sicha about Adam HaRishon. The Rebbe asks: How could Adam HaRishon commit that sin? Couldn’t he hold himself back for a few hours and not eat from the tree? What was so hard about it? And he was formed by the hands of Hakadosh Boruch Hu. “Adam” has the letters of “me’od,” and Adam HaRishon had all those qualities—yet he committed a sin that, if we think about ourselves, we seemingly could have avoided for a few hours. The Rebbe explains there that, on the contrary, it was because this was his shlichus. Adam HaRishon began with a special shlichus. He had to “work it and guard it,” and he observed the entire Torah and its mitzvos, but there was a particular emphasis on not eating from the Tree of Knowledge. Once that was his task, there was opposition. The yetzer hara went wild over this in particular, and that is why, in the natural course of things, he failed in the face of such great resistance from the yetzer hara. The same applies to every person: each has his own gateway. The Rebbe spoke several times about being “especially careful” with Ahavas Yisroel. You can see how much it pains the Rebbe when he hears about disputes and the like. The Rebbe says that this is what we must be especially careful about. In several letters, the Rebbe said that this was what our generation had to be especially careful about, in earlier periods—

07:02 Speaker 7 And we see—the Rebbe explains—that this is precisely what we must be especially careful about, and that is why there is resistance. It is something that enters every situation: a person’s sense of self asserts itself, he has reasons and arguments for it, and so on. But that is really the yetzer hara. It’s going wild over this right now. That’s the point.

07:22 Speaker 9 The personal shlichus.

07:23 Speaker 7 Yes, the personal shlichus of each individual, and the general shlichus of all the Jewish people in that generation, in that period.

07:28 Speaker 9 It’s interesting: we tend to assume that the general shlichus is clear, while personal shlichus is the new idea. But when the Rebbe gives the example of what he said on Chayei Sarah—where does the Rebbe derive the idea of a general shlichus? From personal shlichus. The Gemara is talking about personal shlichus. That is personal shlichus. In other words, the principle behind being “especially careful” concerns personal shlichus, and from that the general shlichus is derived as well.

07:50 Speaker 7 Exactly. Yes, the Rebbe also mentions Menashe and the yetzer hara for idol worship. That yetzer hara was especially strong then, until it was eliminated, and then a new shlichus was given.

08:01 Speaker 9 So that’s the first stage, in which the Rebbe has given us a clear, fundamental introduction. There is this concept of being “especially careful”; there is the concept of each person’s personal shlichus. How do we move forward with that? How, in fact—

08:15 Speaker 7 So, yes, I’d like to finish this point. It also makes sense logically. I mean, there are sources for it; it’s written explicitly. That’s the truth. But it also makes sense, and you can see it in practice. After all, everyone is born with different talents and qualities. As the Rebbe says about France, for example, a country has its own customs. Every Jew has something special that no one else has: the place he is in, the time he is in, his own inner makeup, what his talents are, what he likes doing, and where he feels he can succeed and realize his potential. That’s where his personal shlichus comes from. If these are the qualities Hakadosh Boruch Hu gave you—“A person’s steps are established by Hashem”—then Hakadosh Boruch Hu sent you there. That means it’s your place, and these are the qualities you need to use to bring something into the world, into your own part of the world and your immediate surroundings. As the Rebbe says, a person has his “portion in the world.” It’s not just me; there’s my portion in the world, my personal shlichus. And there I need to consider my strengths—and my shortcomings too, but mainly my strengths. Someone once said that ma’alos, “strengths,” also means “steps,” as in Shir Hama’alos and the steps of the Beis Hamikdash. If you don’t see the step, you fall; you stumble. You don’t fulfill your shlichus. It’s like the Rebbe explained about Achashverosh, who held a feast for 180 days. Why not 179? Because 180 days was what he was capable of, so he used that ability to the full. The Rebbe said there that if a Jew can influence a thousand Jews and he

09:53 Speaker 7 influences 999, he has failed in his shlichus. So when you see your strength, you see the step. You can climb it and illuminate the whole world through [unclear], through that particular quality you have.

10:06 Speaker 9 So that’s personal shlichus. The Rabbi began with the Torah sources, and here we’re approaching it from the simple understanding that this is how it must be, because everyone is endowed with different talents. There’s a sicha of the Rebbe in Toras Menachem, I think volume 16, where the Rebbe says that people themselves came up with those [unclear] because they had [unclear] in them. They didn’t even need to receive an instruction from the Nasi of the generation, because they said, “What do you mean? If I’ve been endowed with a particular talent, surely it’s for the sake of Hakadosh Boruch Hu.” That’s where the Rebbe derives this idea: if someone has a talent, then—so the Rabbi is saying that this is essentially the point of personal shlichus.

10:39 Speaker 7 Yes, exactly.

10:48 Speaker 9 So according to this understanding, each of us realizes that he has a personal shlichus. Before we get into the details of how each person identifies his personal shlichus and whom he should consult, there’s a more fundamental question. Our entire focus is on the shlichus of our generation: living with Moshiach and bringing about the Rebbe’s revelation as Moshiach, especially since the Rebbe announced the message of the Geulah. Each of us looks at the Rebbe’s sichos and wants to carry them out in the best possible way. So how can my personal shlichus—in other words, my own small place—really have a global effect, transform an entire world, and bring Geulah to the whole world? We’re talking about one particular person. I’m a student at Tomchei Temimim, in one yeshiva or another, in one place or another, from a particular family. Everything is very specific, yet I’m told that in my own place, through my personal shlichus, I can bring Moshiach to the whole world. How can we explain that?

11:43 Speaker 7 Okay, here too I would divide the answer into the Torah sources and the rest. Maybe we’ll get to the sources later as well. Hakadosh Boruch Hu has revealed many things, particularly in our generation, through which we can see these points in practice too. First of all, I think the foundational sicha on this subject is the one beginning “Pinchas.” It’s a wonderful sicha that needs to be studied carefully and reviewed properly. The answer to this question is there as clearly as could possibly be. It’s worth learning it, especially section 13, over and over. Sometimes, with my class in yeshiva, I hold a sort of quiz with all kinds of questions on that sicha, particularly on section 13. The points are stated there as explicitly as possible, with no room for a second interpretation. It’s absolutely clear.

12:44 Speaker 10 Not only when Parshas Pinchas comes around.

12:46 Speaker 7 Yes, yes.

12:47 Speaker 10 All year long.

12:48 Speaker 7 Yes. Here in yeshiva we study Likkutei Sichos on Geulah and Moshiach as part of the required daily schedule. The first-year class studies Shemos and Vayikra from those volumes; the second-year class studies Bereishis and Devarim; and the third-year class studies Bamidbar. I teach the third-year class, and the sicha on Pinchas appears there in full. So, to briefly define what it’s about: it discusses a pnimi, a person whose commitment is inward and genuine. I should say by way of introduction—maybe this isn’t essential, though in the end it matters for understanding the subject as a whole—that the Rebbe speaks about a pnimi. The truth is, the Rebbe doesn’t explain that term at great length in the sicha. The Rebbe says that a pnimi is someone who is fully invested in everything he does. In other words, if I were to define pnimi using another word from the Rebbe’s discussion, from the Rashi the Rebbe cites there, it would be someone who is genuine. A pnimi acts from within; he identifies with what he’s doing. He doesn’t act from some external motive. You know, when I say pnimi and chitzoni—an inwardly committed person and an outwardly focused one—it’s well known that in Lubavitch, chitzoni was the harshest thing you could call someone. To say that about a bochur was— And honestly, I tell the bochurim that it’s still true today. If a bochur understood what it means, he’d see how terrible it is. Being a chitzoni is a terrible thing. We’re all affected by it, yes? But the first thing is at least to know the truth. Some people explain it superficially, thinking that whether someone is a chitzoni or a pnimi depends on what he does. Someone who davens, who learns, who seems introspective or withdrawn,

14:35 Speaker 7 who puts his energy into inward matters, is called a pnimi. And someone who—I don’t know—loves mivtzoim, takes action, explains ideas, isn’t. That’s not right. Being a pnimi isn’t about what you do; it’s about how you do it, how you approach it. When I’m fully invested in what I’m doing, that’s what matters. I can daven and appear withdrawn, yet not really be there. I might daven for all kinds of external reasons, or learn for external reasons. Being a pnimi means that whatever I’m doing, I’m there. I’m truly there with my whole self. That’s a pnimi. The Alter Rebbe’s innovation adds another layer to this. The concept of a pnimi, of someone fully invested, is familiar. So I might have thought: All right, I’m invested in the central goal; the steps along the way aren’t where my focus lies. I’m constantly focused on the main point. The Rebbe teaches something new. The Rebbe also brings sources for it, but you could put it this way: in Shaar Hayichud Vehaemunah, the Alter Rebbe says that the Baal Shem Tov explained something that is written in Midrash Tehillim. Yet the Rebbe says that the word “explained” can also mean that through him it became widespread. Here too, the Rebbe explains that when a pnimi does something, he does it genuinely. A person who does something genuinely does every detail of it to the full. The Rebbe gives several reasons for this, and the deepest reason he ultimately gives is that everything is one will, from one Hashem. Everything is from Hakadosh Boruch Hu; everything is G-dliness. So if you are called upon to perform this particular action now, then this is the dwelling in the lower realms right now. This is the goal; this is what matters.

16:10 Speaker 7 Even if it’s a preparation for something else, the preparation now has importance in its own right, because it is what Hakadosh Boruch Hu wants now. That’s essentially the Rebbe’s point about a pnimi. The Rebbe particularly emphasizes that a pnimi, someone genuine, does things with sincerity, from within himself, because he truly wants to do them. For him, Hakadosh Boruch Hu is real. So even when he does something as a means to another end, that action takes on importance in its own right.

16:41 Speaker 11 In our words, “a means to something else” means a role or position he never imagined for himself and didn’t want before, but he understands that this is what he needs to do now.

16:50 Speaker 7 Yes. Take the simplest example: it’s like the niggun before a maamar, or needing to walk somewhere to reach my destination. So the walking itself—the journey of the Jewish people—is a mitzvah. Right now, that means reviewing Tanya by heart as I walk down the street. Wherever the natural course of life requires me to be, I need to know that Hakadosh Boruch Hu is leading me there. Every moment of my life is a shlichus from Hakadosh Boruch Hu.

17:13 Speaker 11 “At Hashem’s word they would travel, and at Hashem’s word they would camp.”

17:15 Speaker 7 Yes.

17:15 Speaker 11 To be fully present there. But that explains the idea to me more as something that focuses me on my personal shlichus: to be at ease, not look for other things, and understand that this is what I need to do. It doesn’t really explain how, through this particular thing, I can transform an entire world.

17:33 Speaker 7 That’s the next stage of the sicha.

17:35 Speaker 11 Good.

17:36 Speaker 7 So that was the first part of the sicha. And really, to understand the second part, you need the first. The next part of the sicha is sections 10 and 13 in particular. There the Rebbe says it explicitly. The Rebbe asks several questions—I think three—and the central question is: How can I be in one little corner and be asked—and this is really a continuation of 28 Nissan, which we’ll discuss—to bring Geulah to the entire world? I’m in one little corner. I remember that before I grasped this point, you would look at the Rebbe’s sicha of 28 Nissan, look at it again and again, and see other sichos in which the Rebbe calls for turning the world over. Each time you’d tell yourself, “I believe what the Rebbe says, so of course I can do it. Let’s go.” But then, with your daily schedule, you ultimately feel you aren’t managing to do it. Yet of course I can. There’s an inner struggle: I know that if the Rebbe asks it of me, I can transform the whole world and apparently reach the whole world. And even more so for me. You can say, at least, that a businessman has a lot of contact with the world through his work, so he can look for work that brings him into contact with many people. But a Tomim really has the fullest schedule. He has to get up in the morning, he has all the sedarim, and he has to be extremely careful to keep his personal schedule, both in Nigleh and in Chassidus. And suddenly there’s this additional demand, as it were, to bring

19:12 Speaker 7 Geulah to the entire world.

19:14 Speaker 11 In other words, when is he supposed to fit that in?

19:16 Speaker 7 So where—well, clearly it’s possible.

19:18 Speaker 11 If this question arises and is asked in the world at large, then in the world of the Temimim it becomes seven times more pressing.

19:23 Speaker 7 Exactly, exactly. And it’s a question that bochurim ask. I see a bochur who wants to bring Geulah, but he doesn’t understand how to connect it to his everyday life.

19:33 Speaker 11 If I can bring this back to the style of our program, it sounds as though—and this also gives us a glimpse into the Rabbi’s personal experience—it sounds as though you yourself came to this as a Tomim, to this deep question and this understanding.

19:51 Speaker 7 I think I actually arrived at the full understanding afterward. We always remain Temimim, but in practice, outwardly, it was after I studied in Tomchei Temimim. I...

20:05 Speaker 11 But you had that question.

20:06 Speaker 7 Yes, yes. No, I never left Tomchei Temimim, even in the most literal sense. But yes. A few years ago, when I thought about this, I also spoke with a few people and saw that there’s a widespread understanding that, as someone once said to me, if, G-d forbid, you have a sick relative and you know there’s a doctor at the other end of the world who can help him, you’ll turn the world upside down to make sure that doctor meets the patient and heals him. In other words, you have the power to turn the world upside down if you really want to. And there’s something in that which leads you toward certain [unclear] thoughts: “Okay, I can do anything. Let’s go—I’ll take the world by storm now.” But from this sicha you see very clearly that that isn’t it; that isn’t what’s meant. If that’s what’s needed, we’ll do that too. And one more point in parentheses, which may be less relevant to the Temimim—but I believe there are also Temimim who are householders listening to the program.

21:05 Speaker 11 Certainly.

21:06 Speaker 7 Temimim forever.

21:07 Speaker 11 Mm-hmm.

21:07 Speaker 7 There are people whose personal shlichus really is something with a broad reach in the world. Their abilities and talents enable them to reach the whole world. Even that isn’t the whole story, because they can’t bring everything to everyone, even if they can reach everyone. Their particular task may be the very important one of reaching every segment of the public in various ways. But ultimately, that’s their personal shlichus. None of this rules out someone whose activities have a broad reach, affecting various segments of the public or non-Jews. That certainly exists, and that’s good. That’s your particular talent, your shlichus, your portion of the world.

21:46 Speaker 11 That’s reassuring for those who work on those kinds of things, too.

21:50 Speaker 7 Yes, yes.

21:50 Speaker 11 In other words, if he has a talent for organizing [unclear] or developing systems for the whole world, that’s his personal shlichus, and through it he brings Moshiach. Sometimes, in the eyes of Temimim or chassidim whose roles are smaller and less conspicuous, it can seem as though the busier, more global roles, which reach farther, bring Moshiach more than your little place does—whether that’s in the Rashi you’re learning or in the maamar Chassidus you’re working through.

22:24 Speaker 7 Yes.

22:24 Speaker 11 That’s really the problem: we want to split these things apart.

22:26 Speaker 7 So, coming back to the Temimim, the Rebbe says it there in very clear words. You have an instruction from the Nasi of the generation, the Nasi of the generations of the Jewish people. And the words are explicit: when you do your work in your particular place, at your particular time, you bring about Geulah for the entire world. The Rebbe quotes the phrase, “He has placed the world in their hearts.” Incidentally, the beginning of the verse—which the Rebbe cites in connection with the revelation of Chassidus—is, “He has made everything beautiful in its time; He has also placed the world in their hearts.” So this too is beautiful in its time. The Rebbe takes that verse and explains it literally: the entire world is in their hearts.

23:09 Speaker 11 In other words, we need to put up a sign in the yeshivah: “[unclear] He has placed the world in their hearts.”

23:14 Speaker 7 Yes.

23:15 Speaker 11 Transforming the world is in your hand—in your heart.

23:17 Speaker 7 Exactly, exactly. And suddenly, when you grasp it, you understand how much responsibility you have. You feel the weight of it. The entire world, quite literally, is there with you, inside your heart, inside that small action. As the Rebbe says, you affect all times as well—all places and all times. The Rebbe connects this with the idea that one incarnation can affect another. I can affect a previous incarnation. I can affect all places and all times, and thereby bring Geulah.

23:59 Speaker 11 So we come to understand that through our own portion, we actually transform the entire world and bring Moshiach to the world. How can we explain that further?

24:09 Speaker 7 So that’s how it will be. First of all, that’s what it says in the sicha there, and it’s worth looking at. The Rebbe puts it in simple terms: a personal day, a day of personal Geulah, brings about the collective Geulah. That’s what we need to get into our heads. What a Jew cares about is that Hakadosh Boruch Hu be revealed throughout the entire world, that the Rebbe, Melech HaMoshiach, be king over the whole world. Everyone will recognize the Rebbe as Melech HaMoshiach, and that’s it. We’ll reach the Beis Hamikdash, with all the revelations, all these things, with the essence revealed. That’s what I want, deep down, to happen. How do I do it? Through a personal Geulah. And this connects very strongly with what the Rebbe says there. You can also see it in what the Rebbe points out regarding the mitzvah of Ahavas Yisroel: the organs are connected by the blood circulating from one place to another. You can see it concretely today with reflexology and things like that. A person can treat the whole body through the foot. Someone tells you, “This part is the head; this part is the back.” A person’s back hurts, not his foot. Why are you pressing his foot? You see someone pressing a person’s foot because his back hurts. What’s the connection? The answer is that there is one. I don’t understand it that well, but you see that it works. There really is a connection, a circulation of blood from place to place, or nerves, or whatever it may be. Pressing here affects something there. And today, with all the technology, you can see it too: in the physical world, a person presses a button and it reaches thousands and tens of thousands of people.

25:43 Speaker 11 That’s actually from the Chanukah 5752 sicha.

25:45 Speaker 7 Yes.

25:45 Speaker 11 In other words, the Rebbe also asks there how a person can act in one particular place and bring light to the entire world. But he says: here he lights a candle, and the whole world is illuminated by its light. There’s an amplification in theory and an amplification in practice. It’s interesting to see how these things take shape in the world.

26:02 Speaker 7 We need to understand that, yes, Hakadosh Boruch Hu created the Jew in such a way that he presses his own personal button, and it really affects the entire world.

26:12 Speaker 11 So that realization changes my whole life. If I come to the conclusion that my own personal button brings a redeemer to the entire world, I enter a frame of mind in which I invest in my own place completely. In the Rebbe’s words, in thought, speech, and action. I become less and less inclined to look off to the right and left.

26:34 Speaker 7 Yes, exactly. Without this, I would point to what the Rambam says: a person performs one mitzvah and brings life to the entire world. So, all right, you do mitzvos, you see the world as evenly balanced, and your mitzvah can bring life to the whole world. But here the Rebbe says something much more demanding and, I would say, much more definite: bring about a personal Geulah, and it will bring about the collective Geulah. It isn’t just a way of inspiring yiras Shamayim—“see the world as evenly balanced, and perhaps your action will bring life to the entire world.” There’s something very concrete here. This is what the Rebbe means when he tells us to do everything in our power. It means that I have a responsibility to bring the Geulah. That’s what it means, and nothing else.

27:21 Speaker 11 In light of this, the whole subject of the message of the Geulah and the responsibility to bring Moshiach takes on a new light. Everything falls into place very clearly. We’ve been grappling with and delving into the sicha of 28 Nissan, both intellectually and with all our hearts, constantly trying to see how we can do whatever is possible to bring Moshiach. In other words, then a sicha comes along a month or two later, and the Rebbe lays it out plainly: You want to take responsibility for bringing the Geulah? This is it. As you’re saying, Rabbi, the answer to the sicha of 28 Nissan lies here.

27:57 Speaker 7 Exactly. It’s explicit in the sicha, toward the end of section 13, by the way. The Rebbe says, “According to this, it is understood”—I hope I’m quoting accurately—“that every person has a responsibility to bring the Geulah.” That’s the wording. What more could you ask for? Specifically after the explanation we’ve just discussed—that everyone has their own individual work, and, as the Rebbe says, you might have a particular approach to your work even if you aren’t a gabbai in a shul. If you aren’t occupied with holy matters all day, your work encompasses all the approaches and all the different matters. Just attend to what you need to attend to. And according to this, it’s understood that everyone has a responsibility. Now I understand why I have that responsibility. If you tell me that responsibility literally means reaching every area, every place, at every time, I can’t reach them all. But when you tell me that, in my own place and time, in my thought, speech, and action, the entire world is literally present—now I understand what you mean when you say I have a responsibility. I have a responsibility for myself, which means I have a responsibility for the whole world.

28:57 Speaker 12 And it’s simply amazing. First, it’s deeply stirring, because the entire sicha of 28 Nissan [?], which is in a state of Tohu, is given the vessels of Tikkun. That’s essentially what the Rebbe sought to bring about with the sicha. The Rebbe provided the vessels of Tikkun in Parshas Pinchas 5751.

29:10 Speaker 7 Yes.

29:10 Speaker 12 What we need to clarify here is: what’s the difference between simply carrying out my personal shlichus and carrying out my personal shlichus with a sense of responsibility? What does that actually mean?

29:22 Speaker 7 Because carrying out my shlichus in a general sense doesn’t necessarily mean that I take responsibility. I often give the example of a Lag BaOmer parade. That’s a time when I see the bochurim working on it with particular energy. And sometimes I ask them: “The Rebbe says to bring the Geulah, and we’re all ready to take that on. But a Lag BaOmer parade? Once a bochur sees what it takes to be responsible for the entire parade, to make sure it’s perfect from beginning to end, he says, ‘No, I’m not ready for that.’” Yes, what’s called the chicken. What’s right in front of me, I’m not ready to take on. So when I think about it, responsibility means that you’re responsible for making it happen. You don’t hand it off to anyone else. You might give many people individual tasks to carry out, but you retain responsibility for seeing that it all happens. If something goes wrong, it’s on you, and you take responsibility. We aren’t just another cog in a system, saying, “All right, we’ll do this.” As it were, from chapter 37 of Tanya, I know that each person does their part in the world, and then, overall, the Geulah will come for everyone. Here, though, the Rebbe is saying that through your own work, you encompass everyone and bring Geulah to everyone. That’s your responsibility: to bring Geulah to the entire world. Put most simply, it depends on you. You can’t pass it off to anyone else.

30:40 Speaker 12 And it’s really, really inspiring. We can also mention the sicha of Parshas Vayishlach ’52 [?]. I saw it recently, and it was very inspiring. When Yaakov approached Eisav, he was certain that Eisav had already been refined, and that was it—the Geulah was coming. So the Rebbe asks: How did he know Eisav had been refined? In fact, he may not have known. He didn’t know whether Eisav was ready for the Geulah, but he said, “I’ve already carried out my personal shlichus. I was with Lavan; I did what I needed to do. In Parshas Vayeitzei, I completed my personal shlichus. That’s it. If I’ve completed my personal shlichus, Moshiach must come.” Very simply, it’s each person’s personal shlichus that brings about the overall result of bringing Moshiach. The Rebbe also draws out the point that each person needs to focus on his own personal shlichus. And the Rebbe says there not to look at other things, at other people’s roles—focus on your shlichus. That’s what brings Moshiach. So it really is very, very inspiring. What we’d like the Rabbi to help us with is this: If we’ve understood it intellectually, that’s one thing, and we have understood it. Throughout this program, we’ve gradually been coming to understand that personal shlichus brings Moshiach into the world. But when you bring it down a little into the heart, a question arises in every Tomim’s heart. He sees people doing great things in matters of Moshiach or in other areas—impressive, eye-catching things—and he says to himself, “I want to see myself there.” It sounds so much bigger, more dramatic, more impressive, more global. Then he comes to yeshivah, and the mashpia tells him, “Sit down and learn another maamar, another sicha, another Tosafos. Focus on keeping the yeshivah schedule.” But in his heart, at that moment, he doesn’t... Intellectually, he may understand

32:21 Speaker 12 what we’ve been discussing. But in his heart, he can’t accept it. He’s just waiting for the moment when he can leave: “Once I leave yeshivah, I’ll change the world.” Let’s talk for a moment about what’s going on in his heart. How can he avoid, on the one hand, diminishing the “lights of Tohu,” G-d forbid, and keep those lights strong, while on the other hand, embracing the “vessels of Tikkun” of yeshivah completely, for the sake of bringing Moshiach? How do you do that?

32:44 Speaker 13 Well, first of all, as with everything in Chabad Chassidus, it takes a lot of thought for it to reach the heart. You need to contemplate that sicha again and again, to understand that this is the truth and that this is the path to follow. More generally, a bochur needs to ask himself—and not just a bochur; everyone should always ask themselves—“Am I trying to do what I feel like doing, or what’s right, what the point is?” In other words, when I understand what the Geulah is, what Moshiach is, what that demands of me and how I bring it about, and I contemplate it, then all that background noise doesn’t sway me. That’s the truth of the matter. You simply have to think about it and contemplate it. Another point that was actually seen in practice, and is also relevant to our time with the issue of the draft decree, as it’s called: There’s the well-known sicha of 15 Shvat 5730. I remember Rabbi Oren Stein [?] in Tzfas would farbreng about it a lot on that day. The Rebbe spoke about the need to conquer—that the time had come to conquer the entire world, with even greater strength and intensity in Torah study, with a shturem, and so on. Two weeks later, the Rebbe said to the Lev Simcha, I think—that was before he became the Rebbe of Ger; he was visiting the Rebbe—that he had gone to the Ohel and felt an urge. Later, in a sicha in Nissan, the Rebbe described it as “prophesying without knowing what he was prophesying.” That’s how the Rebbe expressed it about himself. The Rebbe felt the urge to speak about it, and the Rebbe said, “What are we alarmed about, and what are we afraid of?” There was a decree, though at the time it was as if the Rebbe did not know what had prompted that feeling. In practice, the Rebbe said that the decree was immediately annulled. In other words, there was a decree

34:31 Speaker 13 that there would be a draft for everyone, including compulsory military service for bochurim in the United States, and it was annulled because of the shturem that had been added to Torah study. The shturem that had been added to Torah study. In other words, the Rebbe said clearly that increasing Torah study was what annulled that decree. That’s what has an effect. There’s a letter that’s engraved in my memory, a very short letter in Igros Kodesh, volume 14. We’re now close to Yud Shvat. It’s dated 7 Shvat 5717, I think. About five lines long. Bochurim from the yeshivah in Lod wrote to the Rebbe that they wanted to travel—that’s what one gathers from the letter. I don’t know whether they wanted to travel just for Yud Shvat. I don’t want to dampen the spirits of those who want to travel. Maybe they wanted to go for a longer period, so the circumstances and timing may have been somewhat different. But in practice, they wanted to travel. It’s dated 7 Shvat 5717. The Rebbe writes that the students of the yeshivah in Lod have a sacred duty to study in such a way that the yeshivah becomes renowned in every corner of the Holy Land, with a name of praise and glory. The Rebbe emphasizes that it depends solely on the students, and that they should stop thinking about traveling here. That’s roughly the letter. It’s very short. It could be that the letter was longer and only a short version appears in Igros Kodesh. In any case, that’s the point. A yeshivah student has a sacred duty to make his yeshivah renowned throughout the Holy Land. That means studying. The wording is to study in such a way that if I were to ask a bochur from anywhere who wants to attend yeshivah, “Which yeshivah should I go to? Where is there a yeshivah? Which yeshivah has the best learning?” he should answer, “Tomchei Temimim.” We need to reach that point. That’s the broader perspective. The yeshivah,

36:24 Speaker 13 the learning in the yeshivah, needs to reach a point where this is the yeshivah with the best learning—in nigleh, Chassidus, and yiras Shamayim. That’s what was supposed to happen. Okay, before it becomes renowned throughout the Holy Land, throughout Beit Shemesh, every yeshivah needs to set that as its goal. I remember something in a slightly different context: Every year there’s dancing here during the month of Adar. I remember hearing from a few places, Ramat Beit Shemesh or places a little farther from here, that “at the Chabad yeshivah they dance every night in honor of the month of Adar.” It’s a directive of the Rebbe. In other words, that’s how it should be: that’s what people talk about. You want a yeshivah where you’ll become the greatest Torah scholar, where you’ll have the greatest yiras Shamayim? That’s Tomchei Temimim. That’s what should happen. That’s our mission, and it will draw everyone here.

37:11 Speaker 14 So how does that actually focus us on our personal shlichus?

37:16 Speaker 13 So, that’s it. A Tomim needs to think it through for himself. In other words, there isn’t much to figure out here, because the instructions are clear. For Temimim, the instructions are as clear as they could possibly be, I think.

37:26 Speaker 14 To review them.

37:27 Speaker 13 Of course we need to review them, yes. But I’m saying there’s no room for doubt here. There’s the sicha of Acharon Shel Pesach 5736, and we need to review that too. It’s about the role of Temimim. Actually, the sicha reminds me a little of the kuntres Inyanah Shel Toras HaChassidus. It isn’t presented there in quite the same way, but that’s what emerges from it. If I asked you what a Tomim is, you’d say Torah study. You’d say avodah, davening. You’d say a Tomim is someone who cares about spreading the wellsprings, not about himself—bittul.

38:02 Speaker 14 Involvement in the details.

38:03 Speaker 13 So there are many details there, really three main things that a person focuses on. But the Rebbe says that the essence of a Tomim—in the words of the Rebbe of Lubavitch—is setting himself aside, which is bittul. He strips away his own sense of self for the sake of the Supernal Will. That is the essence. If you ask what a Tomim is, what the essence of a Tomim is, it’s like the discussion of infinity in the kuntres Inyanah Shel Toras HaChassidus. [unclear] So, “setting himself aside”—in the plain sense, it means putting himself to one side. You could also read it as “placing his very essence down”: taking his essence and placing it on the table. But the straightforward reading is the one with the vav.

38:40 Speaker 14 With the essence.

38:41 Speaker 13 But in any case, yes: setting aside one’s own self means putting oneself to the side, with bittul to what the one who sent you wants. What our Rebbeim, the founders of the yeshiva, want is what they want. So what does that mean? There are three things here: diligent Torah study, [unclear], as the Rebbe elaborates; the avodah of davening as well. The Rebbe says, G-d forbid anyone should think that it interferes, or anything like that. And there is also the work of spreading the wellsprings, and so on. After all that, you can still say, as the Rebbe says in Kuntres Inyanah, that there are points where [unclear] is expressed especially. Similarly, when the Rebbe established a yeshiva, Torah study was emphasized there. In other words, even when a student is occupied with other things, his mind should be on his learning. Torah study is what fills a student’s whole being. You see this especially in the Rebbe’s yechidus for the Temimim, right up to the yechidus of 5752. Here in the yeshiva, almost every occasion that deals specifically with Torah study—[unclear], or the various special things they did before and after the campaign—that’s the video we see. That’s our yechidus.

39:50 Speaker 14 Studying the entire Torah, in the plain sense.

39:51 Speaker 13 Yes, that’s our yechidus, where the Rebbe speaks about it. I also think the written transcript that came out has a slightly longer version. I think many people talk about one particular part, about dreaming of Torah study, which the Rebbe really did say. But when you watch it, it’s there word for word in Dvar Malchus. You can see it in the video. First, the Rebbe speaks about what you might call quantity: that the yeshiva students here and throughout the world should study the entire Torah. Because “the entire Torah” means exactly that, in the plain sense. So the first thing the Rebbe says is that, quantitatively, we need to study the entire Torah, literally. Then the Rebbe says, “beginning with the study of Rambam”—but it’s important to stress “beginning with the study of Rambam.”

40:30 Speaker 3 It doesn’t end there.

40:31 Speaker 13 Right, it starts there. Because the entire Torah—there’s a sicha now, [unclear], I think, about the Alter Rebbe and Rambam. The Rebbe really takes pains to explain, in the Alter Rebbe’s Hilchos Talmud Torah, that although he holds, like Rashi and the Rosh, that one must study the entire Torah with its reasons in concise form, nevertheless the essential study of the explanation of the 613 mitzvos is fulfilled through Rambam too, even according to the Alter Rebbe.

40:59 Speaker 3 You can’t limit that to studying Rambam, because it also includes studying Chassidus, which isn’t found in Rambam.

41:03 Speaker 13 Actually, Chassidus is found in Rambam too, in—

41:06 Speaker 3 In its source, at its root.

41:07 Speaker 13 Yes.

41:07 Speaker 3 But when you study the entire Torah in the plain sense, that means all the details and all the books and all the—

41:14 Speaker 13 Right.

41:14 Speaker 3 Areas of Torah.

41:15 Speaker 13 So Rambam discusses it briefly, as with all the halachos he writes: if you want to understand a halachah with all its details and its source, you have to study the whole Gemara and the Rishonim, and so on. Here too, he speaks about loving and fearing Hakadosh Boruch Hu.

41:29 Speaker 3 If you’re saying that if we study all the Rishonim, we’ll understand that Rambam is speaking—

41:33 Speaker 13 Exactly.

41:33 Speaker 3 About all of Chassidus.

41:34 Speaker 13 There’s also [unclear] from Rabbi Yosef Chaim, who writes that there are things Rambam himself didn’t know he meant when he wrote them. It’s a kind of ruach hakodesh.

41:44 Speaker 3 As though [unclear].

41:45 Speaker 13 Yes. In the end, the Rebbe reveals his inner intentions to him, and everything is there.

41:59 Speaker 3 So here you’re gradually guiding us toward the general and individual shlichus of the Temimim in yeshiva. Torah study is what the Rebbe asks of us, and that’s what we need to focus on. It’s the general and individual goal of all the Temimim of Yeshivas Tomchei Temimim, and of each individual student. Within that, are there differences between one student and another?

42:23 Speaker 13 First of all, yes.

42:25 Speaker 3 Say I’ve entered Tomchei Temimim in my first year of the younger division of yeshiva. I understand that this is my shlichus. Is there a difference between me and the person sitting next to me, or the person who shares my room? Do we have differences in our individual shlichus? Or is this our individual shlichus until we leave for the year of kevutzah, or until afterward, when we’ll see where we fit in?

42:41 Speaker 13 As the Rebbe told a number of Temimim on many occasions, during the scheduled study periods, everyone needs to study the same subject—what the yeshiva is studying. Of course, within that, one student may like to delve more deeply, while another prefers breadth of knowledge. There may be differences in a student’s abilities and style. A student should ask, seek out, and want guidance, so that people also recognize his abilities and know how best to direct him and help him develop them. But generally speaking, yes. We were talking about the Rebbe’s yechidus for the Temimim. At first, the Rebbe speaks about quantity. Then the Rebbe speaks about toiling in Torah and finding new insights. There was the expression that when you look at a real yeshiva student, you see the reality of Torah, “as the waters cover the sea.” The Rebbe said that this is even more than the “wondrous unity” of Tanya, chapter 5. It’s really like the sea: you don’t see the sea, only the water. In other words, what do you see when you look at a student? You see the Rebbe; you see the reality of Torah. How do we see the signs of Moshiach? That makes me think about the signs of Moshiach. After all, everyone has a Moshiach within them, [unclear] in each and every person. And the first sign, as the Rebbe emphasizes, is that he is immersed in Torah. True, he is a king from the House of David—that is who he is—but in terms of his actions, of what he does, he is immersed in Torah. That is the first and principal aspect of Moshiach in this regard. It gives him the strength. The Rebbe explains in two sichos that it gives him the strength for all the actions that follow. And being immersed means studying in depth, and so on. So for a yeshiva student, the first sign that he is a Moshiach-minded person, that he lives with Moshiach, is that he is immersed in Torah, that he is completely absorbed in it [unclear].

44:17 Speaker 3 We also see that, in the specific directives after 11 Nissan, Torah study comes up again and again. Already in the sicha of 1 Nissan, there is a general directive to study Torah; and in Parshas Tazria-Metzora, before the Rebbe even gets to studying matters of Geulah and Moshiach, sections eight and nine are about studying Torah. That is Tiferes, and Tiferes is Torah. Afterward, of course, there is also the study of matters of Geulah and Moshiach. In other words, the Rebbe continually calls for this.

44:38 Speaker 13 Actually, on one occasion when I spoke about this, I said that, in my opinion—I said, “I think every sicha of the Rebbe contains a directive about Torah study.” One student checked it, sicha by sicha, and told me it was true. There’s always something about teaching or learning, or some other form of Torah study.

44:58 Speaker 3 So within that, does each student have his own place outside the scheduled study periods, at other times?

45:05 Speaker 13 Certainly. As I started to say, the Rebbe told students to study the scheduled material during the scheduled periods, and beyond that, whatever their heart desires. One person may be drawn more to Chassidus, another to Nigleh, to the Rebbe’s sichos or the Rebbe’s maamarim. Baruch Hashem, the Torah is immensely rich, and the Rebbe’s Torah is richer still. Everyone can find the area their heart desires and invest themselves in it especially—put their whole selves into it. That’s the point, and—

45:35 Speaker 3 In other words, a person should look for something he has a particular gift for, something he feels an extra strength in, loves doing, and is drawn to do. He should invest in it during evening study, during free time, in spreading the wellsprings and in spreading the message of the Geulah, through the approaches he connects with.

45:50 Speaker 13 And, incidentally, it’s important to emphasize that this too is part of one’s individual shlichus. In our generation, the Rebbe speaks about going out on mivtzoim and spreading the wellsprings. However you look at it, students meet many different people: fellow chassidim, other observant Jews, and Jews who, for now, do not openly observe Torah and mitzvos. They meet a great many people, and there are Friday mivtzoim and Shabbos activities. So at those times, part of my individual shlichus is certainly to have an influence on those around me. Within the yeshiva, that also means influencing other students.

46:24 Speaker 3 When the Rebbe speaks about spreading the message of the Geulah, I don’t... We study this all the time in the sichos: spreading the prophecy and the message, and certainly [unclear], which is what we’re so involved in now. So, really, when do I take it out from within myself and share it fully with others?

46:41 Speaker 13 So the first thing to remember is that I don’t need to force it out of myself. I need to take it in, and when I’m permeated with it, it naturally comes out too. It spills out from within. That’s what I need to work on. We’ve spoken a lot about a personal shlichus, but there’s also the general shlichus. Today, we say that the shlichus of spreading the wellsprings has already been completed, and so on. Of course, that doesn’t mean we shouldn’t continue doing it. But the shlichus now—the gateway—is welcoming Moshiach Tzidkeinu. So the first thing I always say is: to understand what I need to pass on to someone else, I need to think about what I’m conveying to myself first. I need to study the subject of Moshiach in depth, and grasp it with my own mind too, not just someone else’s, so that I understand what Moshiach is about. I need to explain it to myself and understand it. We understand, we know who Moshiach is. We need to understand what Moshiach is, what his role is, what the meaning is, what the essence of my connection with the Rebbe is, what the Rebbe’s role as Melech HaMoshiach is, and where I connect to him. Then, when I’m permeated with that, I also understand what I need to pass on to my friends in the yeshiva, to the people around me, and beyond, to everyone I meet. I want to tell you about something that happened. This year, I think it was when we finished Sefer Zeraim in Rambam, there was a lecture here in Beit Shemesh that I had to attend. All kinds of people came. I think I was the only Chabad chossid there. When I go to gatherings like that, I usually bring a sefer to learn. I brought a Rambam. I think we had just started Sefer Avodah. The lecturer was from the religious-Zionist community. Before he started, he looked around at the people, and he saw

48:19 Speaker 13 me sitting in a corner learning Rambam. It seemed a little unusual. Everyone else had just come, and I had brought a sefer. So he said to me, “Well, I see you’re a Chabad chossid. What’s that you have there? What are you holding?” I told him, “Rambam.” He started saying that he learns one chapter and brought up something from the daily Rambam. I said, “Yes, I learn three chapters.” I told him that the directive is to aim for three chapters; someone who can’t do that learns one. And this was all a conversation that everyone could hear. That was how it began. I hadn’t come there intending to do anything like that. I had brought a sefer because I wanted to learn; as far as I was concerned, that was what I needed to do right then. But in practice, a conversation started. Then he asked me, “So what have you learned in Rambam lately?” I told him that I’d made a siyum on Sefer Zeraim, drawing on points from the Rebbe’s sichos. It developed in the best possible way: I hadn’t come and tried to persuade him or anything; it had come from him. It gave me another glimpse of how you do your personal shlichus. Sometimes Hakadosh Boruch Hu also shows you how it affects other people more broadly.

49:20 Speaker 4 So, little by little, baruch Hashem, after such a packed and meaningful program, which explained to us both intellectually and in straightforward terms how my personal part in this world brings Moshiach, if we want to sum up the program and bring it down to practical action for every Tamim: From now on, as a result of what we’ve heard, where do I focus my energies, and how do I do this in the best possible way? How do I bring Moshiach through my personal shlichus?

49:47 Speaker 13 In the Dvar Malchus on Shemos that we just learned, the Rebbe speaks about directing “all the days of your life” toward Moshiach, with an emphasis on connecting the days of your life with the days of Moshiach. So the first message is that a bochur needs to know that the days of his life—yes, we’re talking about a bochur, whose life is Torah study, his daily routine, and his involvement in all the details—must be connected with bringing Moshiach. It isn’t something separate or disconnected. It’s not that I have my everyday life, and then I have the days of Moshiach, to which I’ll devote a few minutes a day. No. My whole day is a personal Geulah that brings the general Geulah. That’s my Moshiach. And I’d suggest something else. When a bochur gets up in the morning, he needs to remember the point of bringing Moshiach, of welcoming Moshiach. There’s nothing like getting up in the morning—just getting up early, not because there’s an early seder—saying Birchos Hashachar with proper concentration, as the Rebbe told Rabbi Yitzchak Dovid Groner, to picture the Rebbe’s face before or after Birchos Hashachar. So a Tamim gets up in the morning, pictures the Rebbe’s face, and thinks to himself: The Rebbe wants [unclear]. The Rebbe wants me to bring Moshiach. So first of all, inwardly, I instill in myself that sense of devoting myself to the Rebbe. I accept the Rebbe’s kingship upon myself for the whole day. That’s what you get up with. That’s what drives you all day; it’s the engine for the entire day. After that, it comes down to the details. You know that when you’re now [unclear] and trying to understand Tosafos, and learning the entire masechta in Mivtza Torah, attending to every detail—that’s bringing Moshiach.

51:28 Speaker 13 That’s part of accepting the Rebbe’s kingship as Melech HaMoshiach upon myself. And naturally, when you see it that way and are permeated with it, it certainly radiates to the people around you. After that comes the stage where you speak to them, influence them, explain it to them, and so on. That’s the everyday point for a bochur. Yes, I would add that, let’s say a bochur understands this. As you said, it’s in his mind. He needs to bring it down into his heart, into actual practice, day after day, and be permeated with it. That’s very difficult. So I think that, in the end, there needs to be some kind of plan of action. What do I mean? In a yechidus, the Rebbe spoke about needing ten people—or one, two, or three—to consult together about what to do and how to do it. More generally, it’s about seeking advice together. Sometimes the thought is: Fine, we consulted together and reached conclusions—study Geulah and Moshiach. So we say, “Okay, there’s nothing more for me to consult about. We’ve worked out a plan, and now I’ll carry it out.” I don’t think that’s how it works. Take a war against an enemy, for example. You can’t say, “Well, a month ago we worked out what to do. Fine, we know what it is.” No. As long as we haven’t achieved victory, as long as we haven’t brought the true and complete Geulah in actual, straightforward reality, consulting together is an ongoing process. I need to rack my brains and think about how I can bring the Geulah. That doesn’t mean thinking up new things, but thinking about the things the Rebbe tells us to do and how to put them into practice. And my suggestion is something I think could help. The Rebbe speaks about “ten stubborn people.” There are different ways to understand that, but we could say that the Rebbe really wants to create

53:01 Speaker 13 a group of Temimim here. We’re talking now about Temimim who devote themselves to this together. Their unity, their being together, gives each one strength from the others. Even when a bochur wakes up in a bad mood, if he’s part of a group that has made commitments... A bochur who’s genuinely ready to devote himself—not just for a few shiurim a day, but throughout the day, keeping the sedarim and so on—should simply approach the yeshiva administration and say, “I want to bring the Geulah. Give me instructions on what to do.” Maybe several bochurim should come together and approach them sincerely, genuinely recognizing that the yeshiva administration is the channel through which the Rebbe’s directives come to them, and say, “Give us guidance. We’re soldiers; we want to bring the Geulah. How do we bring the Geulah here in the yeshiva, in a way that, with Hashem’s help, will bring Geulah to the whole world?” That’s the point, really. We’re short on time. Is there more to add about this?

53:56 Speaker 5 The idea of the group is that it’s a means of putting this into practice in a way that ensures there will always be someone to give you guidance and support. I also remember, when I was a bochur in a younger yeshiva, that a group like this formed among us. It really worked; it made a difference. And we need to keep remembering that it is precisely by sitting together, seeking advice together, talking together, and making the effort together that we bring it into practice.

54:19 Speaker 13 Yes.

54:22 Speaker 5 So a big thank-you to Rabbi Lider for this special program. With Hashem’s help, every student will take it into his life and understand it intellectually. As the Rabbi said, learn and review the sicha of Parshas Pinchas 5751 again and again, to understand it deeply—especially section 13, as the Rabbi said—and bring it down to this very moment, today. Understand that my personal shlichus is what actually brings Moshiach.

54:41 Speaker 13 Yeah.

54:42 Speaker 5 So that’s it in closing.

54:43 Speaker 13 So this is the main thing. As the Rebbe said regarding [unclear][?], there the Rebbe speaks about studying the Rambam’s laws of King Moshiach, and the very decision to do so will bring about not only that, once there is a king from the House of David presumed to be Moshiach, he will become Moshiach with certainty, but also that we will reveal the Moshiach within us, and thereby Hashem’s revelation through King Moshiach in actuality. Long live our master, our teacher, and our Rebbe, King Moshiach, forever and ever.

55:09 Speaker 5 A big thank-you, Rabbi Lider.

55:12 Speaker 6 Ears to Hear, audio programs for the Temimim from the Or Yomi website. For more programs, dial *6358. Long live our master, our teacher, and our Rebbe, King Moshiach, forever and ever.