פרק מיוחד: תפילין דרבנו תם (חלק 1)

00:02 Speaker 1 Okay, let's get right to it. This is Ari Enker here, and this is going to be a two-part series, a two-part special episode on Rabbeinu Tam's Tefillin. The reason why it's two parts is simply because this is a varied subject, it is a long subject, and I don't think I can squeeze it into one fifteen to twenty-minute, uh, chat. So we're gonna do this across two parts. What we're going to do today is kind of set things up. We're gonna look at a couple of letters, but we're going to set up a problem, and then over the course of two discussions, we're going to provide the solution. The problem is that all of our primary sources indicate, at least the primary Hasidic sources, the primary Kabbalistic sources, indicate that in theory, everybody should be wearing Tefillin of Rabbeinu Tam, and not only that, everybody should be wearing it from Bar Mitzvah. Why is that a problem? Well, it wouldn't be a problem if you were entering Lubavitch now. But if you look back to the Lammeds, if you look back even to the, uh, to the late Lammeds, um, well into the history of the Chabad movement, the minhag was not necessarily that. The minhag was not necessarily that everybody wear Rabbeinu Tam's Tefillin, and we have many, many letters with people writing to the Rebbe, asking when they're allowed to start. It seems that it was more or less conventional that married people wore Rabbeinu Tam. It was a little bit less conventional, but

01:08 Speaker 1 it certainly happened often that over age eighteen people wore Rabbeinu Tam, and almost nobody at Bar Mitzvah did until the Rebbe put out a landmark sicha that changed the calculus completely. So what we're gonna look at today is, uh, we're gonna do some background. We're gonna talk about what exactly Rabbeinu Tam Tefillin are and why they're different from Rashi, how we, uh, get down in Halakha, that we should be wearing Rabbeinu Tam, uh, how it's possible that, uh, the two shitas over how to write Tefillin evolved over time, um, what the Kabbalah is behind each of these, and we're going to look at the Rebbe's early letters discussing all of these topics. We're gonna look at, I believe, four letters today, where people write to the Rebbe trying to get permission to put on Te-Tefillin of Rabbeinu Tam, and we're going to see how the Rebbe answers each of them a little bit differently, establishing that prior to a certain point in Chabad history, the answer was very much on a case-by-case basis. We're also going to look at a footnote in Likutei Sichos where the Rebbe grapples with the very question that we're asking and sort of asks himself why we aren't all putting on Rabbeinu Tam's Tefillin at age of Bar Mitzvah. So that's for today. What we're going to do tomorrow, um, with the part two of this, is we're going to look at the sicha that changed everything, where the Rebbe switched things over and started telling us to put on

02:09 Speaker 1 Rabbeinu Tam's Tefillin earlier, and where the Rebbe started pushing a campaign that not just Hasidim and not just Lubavitchers should be putting on Rabbeinu Tam, but that absolutely everybody should. We're gonna talk about the Rebbe's campaign to push out the Russia Yeshiva to, um, to, uh, to push Tefillin Rabbeinu Tam in their yeshivas, to push Lithuanian gedolim, including Rabbeinu, to put on Tefillin Rabbeinu Tam. That's all for tomorrow. Okay. So today, um, some of this might be a review for you, but honestly, this was a, this was a, a good review for me. I don't always remember. If somebody pulled me off the street and asked me, "What are in, what are in my Tefillin of Rashi versus Rabbeinu Tam?" I'm not sure that on all days of the week I could tell them off the top of my head. Today, I can 'cause I prepared a shiur. But let me tell you, it's not a, it's not necessarily well-known. So humor me if you already know this, but there are four parshiyots in your Tefillin, as I'm sure you do know. In the Tefillin shel yad, they're all on one piece of cloth. In the Tefillin of Rabbeinu Tam, they're in four different sections. The four parshiyots are the ones that we read when we put on Rabbeinu Tam, so at least they're easy to remember. That is, there's a paragraph of Kadesh li called Becher. There's Ve'haya ki yeviacha. There's Shema, which also includes Ve'ahavta. And there's Ve'haya im Sh'ma'ya. In, uh, Halakha

03:07 Speaker 1 Sefarim, these are generally referred to as the Kadesh, the Shema, and the two Ve'hayas, 'cause there's two different Ve'hayas. The order that Rashi has them in, Rashi's Tefillin has Kadesh, Ve'haya im Sh'ma'ya, the Shema with Ve'ahavta. Um, excuse me, I said that wrong. The Kadesh, Ve'haya ki yeviacha, Shema, and Ve'haya im Sh'ma'ya. So the order in the Rashi Tefillin is Kadesh, Ve'haya, Shema, Ve'haya, and that's the order that it appears in the Torah. That's what you have in your Rashi Tefillin. Um, we're not gonna talk about Shmuel and, uh, and, and, uh, and Rav today, which are the other two pairs of Tefillin that exist, that some of Kabbalah, including the Rebbe, uh, wear. Um, but I will say that the Shmuel is just Rashi backwards, in case you're wondering. It's the exact same thing as Rashi, except it starts Ve'haya, then goes Shema, then goes Ve'haya, then goes Kadesh. But we're gonna focus on Rashi. Rashi is Kadesh, Ve'haya, Shema, Ve'haya. Uh, Rashi's not alone in this shita. There's also the shita of Rambam. There's the shita of the Ramban. It's the shita of the Rashba. It's pretty well-established. Then we have Rabbeinu Tam. Rabbeinu Tam says that the order for Tefillin should be Kadesh, then Ve'haya, then Ve'haya, then Shema. So there's two Ve'hayas in the middle. That's Kadesh, Ve'haya, Ve'haya, and Shema. This is not the order that it appears in the Torah at all. In case you're curious, the Tefillin of the Rav is Rabbeinu Tam backwards. That's also somewhat easy

04:14 Speaker 1 to remember. But also, Rabbeinu Tam is not completely alone. Rav Srira Gaon, who is older than all of the commentaries that I've told you so far, that's from the Gaonim. That's not a Rishon, that's a Gaon. So this is the Rav Srira Gaon. He pr- he has the Rabbeinu Tam's order of Tefillin. Rabbeinu Chananel has it. Rabbeinu Chananel is kind of on the cusp of the Gaonim Rishonim. The Rif has that version of Tefillin. So Rabbeinu Tam's version of Tefillin is by no means just Tefillin Rabbeinu Tam. It's called that colloquially, but some of our biggest, heaviest hitters, uh, held that Rabbeinu Tam's Tefillin is the correct order. I wanna bring up on your screen for a second just a little bit from the Shulchan Aruch Harav. It's on your screen up here. You'll find the Shulchan Aruch Harav thirty-four three. He writes, "Ve'ikkar k'Rashi v'siatei v'chehen minhag ha'olam." He says that the ikar halakha is definitely Rashi, and that is the minhag ha'olam. That's straight up the Beit Yosef. This is what the Beit Yosef writes. It's also brought in Shulchan Aruch that way, that we all hold like Rashi. Then the Alter Rebbe adds, "Af'al pi ken, kem sheTefillin eilu psulin min ha'Torah d'Rabbeinu Tam v'siatei." Since Tefillin of Rashi are pasul min ha'Torah, according to Rabbeinu Tam, "Nimtza sh'rai kol yemav, nimtza sh'rai kol yomav b'lo Tefillin." We would find that somebody, according to Rabbeinu Tam, who only wears Rashis, has lived his entire life and never once put on Tefillin. "L'chen

05:19 Speaker 1 kol yirei shama'yim yetzer de shne'em." Therefore, everybody who fears heaven will be yetzer both shitas. "Ya'aseh shnei zugot Tefillin v'yinechem yachad." He'll make two pairs of Tefillin, and he'll wear them together. Later on, he explains you don't have to wear them together. You can wear them one after another, especially if you're worried about yehareg. Now, note what he's saying here. This is, uh, this is not a matter of minhag where, where everybody wins as long as you put on some pair of Tefillin. According to Rabbeinu Tam, and according to Rav Srira Gaon, and according to the Rif, and according to Rabbeinu Chananel, if you put on Rashi Tefillin and never wear any other Tefillin, then you've never put on Tefillin your entire life, you die a karkafta. You end up being not you. You know, somebody ends up leaving this world having never worn Tefillin. This is what the Shulchan Aruch Harav says, the shitas Alter Rebbe, is that according to the opinion of Rabbeinu Tam, Rashi's, Rashi's shita is not yetzer. And similarly, someone who only put on Rabbeinu Tam would simply never be yetzer according to Shitas Rashi. Therefore, when he says, "Kol yirei shama'yim," that a yirei shama'yim needs to wear both, he's not just saying a yirei shama'yim needs to be machmir. He's saying a yirei shama'yim is worried that he's never gonna be yetzer Tefillin if he doesn't also put on Rabbeinu Tam. Therefore, he suggests putting them all together. There is a Shaarei Kohalim, cites the Atei Eden. I

06:16 Speaker 1 have this, um, I believe I have this in front of you on your screen. Yes, I do. Uh, I have it out down here. That, uh, the Atei Eden says that ever since the Ari z"l revealed that both Tefillin are true, uh, that both versions are true, that's eilu ve'eilu divrei Elokim chayim on some sort of Kabbalistic level, and Rabbeinu Tam became a minhag olam also, that a lot of people wear Rabbeinu Tam, it is now a halakhic obligation, not just a mi- not just a minhag of a, not just a minhag of a hider. It's not just a hider anymore, according to the Shaarei Kohalim, but now it is absolutely obligatory for everybody to put on Rabbeinu Tam's Tefillin, and this is definitely the way that the Rebbe feels. The Rebbe writes, uh, almost exactly what I have there in English in different forms, in various sichas and in various footnotes Uh, there's a it's in, uh, Torah Sefan volume, uh, it's the-- from the year Mem-Beit, it's volume four, page nineteen thirty-two. In Torah Sefan there, the Rebbe asks the question how exactly this happened, which is a question that I think is a, is a good one to ask about most strange Minhagim. This is very famously asked by The Deshenim regarding Shofar. So, you know, in, uh, in, in the Gemara, Masechet Rosh Hashanah describes how to blow the Shofar, and, uh, already it seems we don't know what Yevavis and Yelolis are. So there's a, there's a, there's a Tekiah

07:16 Speaker 1 definitely, and then everything's a Tekiah sandwich. It's Tekiah something and then Tekiah, and the Gemara, Masechet Rosh Hashanah isn't sure what exactly you should put in the middle. In order to be yet to all Shitas, it is suggested that we do both a Shevarim and a Teruah, and then some Shevarims and then some Teruahs. And The Deshenim asks, "How exactly did we lose the tradition for what a Shofar sounds like?" We probably, you know, for gen-- we just, just, just look back, ask your father what he did, ask his father what he did. We know w-how we always did Shofar. This wasn't a new thing in the Gemara. And the answer given there is that there were different Shuls, and that throughout history, some Shuls did a Shevarim the slow way, and some of them did a Shevarim Teruah. Some of them did a Teruah the fast way, some of them did Teruah the slow way, and that over time, the Gemara decided to have us do both. That's not what's happening here necessarily. If you look here, the Rebbe explains, . There were some things given at Har Sinai in a most general way possible. They were given in such a way that they could then be learned out in Gemara. And so some things were given at Sinai from the very beginning. gave us certain things at Har Sinai that were meant to be learned out in two valid ways. In that case, both of them are true. Assuming that they both, uh,

08:22 Speaker 1 these two possibilities were both arrived at through valid forms of Drasha, through valid forms of learning Torah. Meaning I can't just pop in and say, "Well, I believe that, uh, I believe Treif is Kosher because ." I have to be using one of the proper ways of learning Torah. But if I'm learning properly, certain things from Sinai were already given to be understood two ways. This applies also to our Tefillin. These are the two ways, two valid ways that God worked into Sinai to learn our Tefillin. Says, this says the Rebbe, we always had two kinds of Tefillin. From, from Sinai, we always had Rashi, and we always had Rabbeinu Tam. Even in the time of Raish Rabbeinu, the Shita of Rabbeinu Tam existed and so did the Shita of Rashi. This is why we put on two pairs. according to both. since both of them are true. Now note, this is not a steer with the Alter Rebbe. The Alter Rebbe is saying that according to each of them, the other one's not true. But we understand them both to be completely true. Then these, then these final generations before Mashiach comes we have to put on both nowadays, um, especially as it comes close to Mashiach and, uh, he brings other sources in, uh, brings other sources in Kabbalah. Okay. So that's your background. That's your Halakhic background on Tefillin. Um, I do wanna take one quick second before we do letters to talk about the Kabbalah 'cause I think people probably are

09:49 Speaker 1 interested in it. I went looking into it today, so even if you're not, you have to suffer from the fact that I spent time researching something and I'm not gon- I'm not, not gonna say. So, uh, there are two ways to understand what Tefillin do in Kabbalah and in Hasidus. The first one is the approach of also find this in various Sichas, that everything in Tefillin is bringing down the supernal intellect into supernal Middas, bringing down into or in the parlance of Kabbalah, bringing into Middas. Tefillin of Rashi is That doesn't mean much at the surface. What means is actually a lot easier to understand than it sounds. just means that it is that comes to Za from Bina. Meaning that every time the, the emotive attributes, your the things that we call Za, the emotions, the Middas, they get their energy from one of the Chabad, from . When it comes from Bina, that's called So the Rashi Tefillin bring life into Za from Ima. In Rabbeinu Tam, you have That is bringing life into Za, into the Middas from Chochma, not from Bina. is specifically brought in the Sicha as being as, uh, the out- out- outward part of Keser, which as-is associated with is, uh, is which is Again, we're not really talking about them today. The other way to understand this, this also shows up in a couple, in a couple of Gemara. I believe this is in too, that Tefillin is that is how you bring into the world. Parshah

11:09 Speaker 1 of HaKadesh is Yud. The Parshah of Ve'ahaiachi is He. The Parshah of Shema is Vav, and the last Ve'ahai is He. So Rashi has your Tefillin as Yud He Vav He. That is God's name in order, which is very much like the Torah. It's a regular and that's the, uh, that's, that's the appearance of the Parshas in the Torah because that's the way God comes into the world, with a Yud and a He and a Vav and a He, a or, yeah, Um, but Rabbeinu Tam has Yud He He Vav. That's the way Rabbeinu Tam is spelling it, and it just so happens to be the Tzeduk of Olam Haba. That is the rearrangement of God's name that we see in Olam Haba, which gives us an idea of why maybe the Tikkun Eser says that when Mashiach's coming, we're going to see people start to put on Tefillin of Rabbeinu Tam because that's the Tzeduk of Olam Haba. That's the way Havaya interacts with the world in Olam Haba. Okay. So having talked through a little bit of the Kabbalah, I wanna draw your attention to a couple letters. Given everything we just said, especially given the Alter Rebbe, it would sound like everybody should be putting on Rabbeinu Tam's Tefillin from the time that they're in Tefillin. I mean, think about it this way. We just said, I give this as the intro to the class, but you're gonna see this now that a lot of people didn't put on Rabbeinu Tam until

12:13 Speaker 1 they were eighteen, until, until the Hasana. The Rebbe didn't always give them permission to do so. You really gotta wonder why. Because according to the Alter Rebbe, according to Rabbeinu Tam, these people, from the time they were thirteen till eighteen, didn't fulfill the Mitzvah of Tefillin, and that's obviously unacceptable. We just explained what these-- what this means in Kabbalah. We just explained that that these two Shitas always existed going back to Sinai. So it's a little hard to understand why throughout Chabad history, it was not the go-to immediately that everybody put on Rabbeinu Tam's Tefillin, and why we haven't been pushing Rabbeinu Tam's Tefillin. Why we-- why in the early years up until, you know, the, the late Lamed and the early Mem, the Rebbe wasn't pushing, uh, Yeshiva or people outside of Chabad to put on Rabbeinu Tam. Uh, we've been treating it like a Hidder, but it doesn't sound like a Hidder, right? It sounds like a, uh, it sounds almost Not literally 'cause that's not what the Alter Rebbe says, but it sounds like almost Look over here at this letter. This letter is in volume seven. It is letter Beis Kuf Samech Vav. I have to find the right place. I should have highlighted it Right. So this guy asks, uh, this writer, this guy, I don't know who it is. This writer asks several questions to the Rebbe, and over here, question three. So that's you asked a private question. You say that you have Tefillin of Rabbeinu Tam. Do

13:22 Speaker 1 you-- should I start putting them on? That's what this person writes to the Rebbe. If you are careful about Tefillas Ezra, that's three conditions. He wants them to be careful about Tefillas Ezra. That is that they are going to Mikveh every day. And that they're already davening Nusach Ari. That's a strange, that's a strange requirement. That would mean that if they're davening Nusach Ashkenaz, then they shouldn't put it on. So the Rebbe's saying, "If you go to Tefillas Ezra, if you are careful about davening with Nusach Ari, the Alter Rebbe's Nusach or at least Nusach Ari. They are checked Tefillin. He says, "Then definitely you should start, especially now that you're getting involved in Alfasi Pnim Yesod Torah." If you look down here, he actually says the Kabbalah thing. He says, "Tefillin of Rashi will help you learn Nigla better, but Tefillin of Rabbeinu Tam in Lashon HaKabalat is Meirpan de Abba, and therefore they'll help you learn the Pnim Yesod Torah better." So he gives them a little bit of a reason why to. But here, the Rebbe's putting a condition on it, saying, "Only start putting on Rabbeinu Tam Tefillin if you are someone who goes to Mikveh, Tefillas Ezra, who davens Nusach Ari and has checked Tefillin." Over here we have another letter. This is from Krachi, volume eight. Kra-Krach, excuse me. Volume eight. The letter is based . Once again, a letter about putting on Rabbeinu Tam Tefillin. This person writes to the Rebbe on his birthday, the writer asks, "It's

14:44 Speaker 1 my birthday. Can I put on Rabbeinu Tam Tefillin?" I assume this was his eighteenth birthday because the minute at the time was to write to the Rebbe on your eighteenth birthday and ask. So now you have another condition. If you go to Mikveh every day, Tefillas Ezra, and if you learn every day, Chassidus, you learn Chassidus every day. The Rebbe is saying, "Don't think that if you forgot one of these for just one day, you're off the hook. I just mean generally that you theory the kind of person who goes to Mikveh every day and learns Chassidus every day. He goes, "Then in that case, a little bit before your eighteenth birthday," which I'm assuming is the eighteenth birthday, "start putting on Tefillin of Rabbeinu Tam, and from that point onward, do it all the time. This will help you in Nigla the Torah and also Pnim Yesod Torah." Once again, he's telling the writer that, uh, since the-- since Tefillin of Rashi has to do with the Meirpan de Imma, it's good for Nigla, and since Tefillin of Rabbeinu Tam has to go-- has to do with Meirpan de Abba, it's good for Chassidus, and you should also be able to have other people. So again, the Rebbe is putting conditions on this. We have a letter here, Krach Zion. This is volume seven. The letter is Alef Tav Tav Tadik Tes. Tav Shin Yud Gimel is the year that it's written. And once again, somebody is going to ask about putting on Tefillin

15:56 Speaker 1 of Rabbeinu Tam. Look at the very bottom. Look at that. Here, the Rebbe said no. He said no very politely. But the Rebbe said to this writer, said, "I would like you for now to focus on just not getting distracted while you're wearing Tefillin of Rashi." So the Rebbe felt that this individual was not, uh, this-- the Rebbe felt that this individual was not ready to put on Tefillin of Rabbeinu Tam and wasn't willing to give him permission to put it on. Very, very strange, because as we saw earlier, it sounds like any Yiddush should be putting on Rabbeinu Tam according to the Alter Rebbe. And here the Rebbe tells the person, "I'd like you to focus on Rashi for now. It seems like you're not quite ready for Rabbeinu Tam because you seem to have Hesed Kedoshim while wearing your Rashi Tefillin." One more letter I want to show you on this topic is from Kaf Beis Zayin Tav Shin Yud. This is in Kraach Gimel, and the letter is Tav Reish Lamed Beis. He tells somebody mazel tov on your Tenayim, mazel tov that you're, uh, getting ready to get married. He says it's well known that when people ask the Frieda Rebbe should they put on Rabbeinu Tam Tefillin, he would answer he would say that it's a good thing to do. So why would you push it off to a later time? Once you've already decided to put it on, definitely do it. He's in tie-in with the Shara Kollo that

17:09 Speaker 1 I read to you, uh, in the Ate Eden, which says all those things that I said that says it sounds like maybe it's obligation nowadays. That was the, uh, that was the Ariza we talked about right after the, uh, Shulchan Aruch since he tied into that. And he tells this individual that he, uh, apparently it says in Rachma that he is unsure why people wait till their marriage because it certainly makes sense to do it a little bit earlier. So this person's writing to the Rebbe saying that he's about to get married, and the Rebbe is saying, "How come it took you so long to put on Rabbeinu Tam?" So we really have a variety of answers here. We have in these first two letters, only if you're going to keep Minhagim of Chassidim. We have in this letter over here, "No, you're not ready for it at all." And in this letter, "Why didn't you start earlier?" Rachma already says that it makes no sense to wait until the Hasana. If you wanna add, uh, a little bit more of confusion into the entire story, I wanna show you a footnote that's in Likutei Sichos. This is in volume two, page five hundred and seven, footnote thirty-nine, where the Rebbe, uh, struggles with the fact that we don't necessarily or at that time we didn't have the minute to put on Rabbeinu Tam's Tefillin before the wedding. So the look at that lesson. He says, "I can bring you a source that says that

18:19 Speaker 1 if somebody doesn't put on Rabbeinu Tam's Tefillin, they are considered someone who has never worn Tefillin at all, not just according to Rabbeinu Tam, the Chalah, that's the din, is that they've never put on Rabbeinu Tam, they're a Karkafra. However, the Alter Rebbe clearly doesn't hold like this. It says in his siddur, he says that it's a Yiddush Shamiim thing, which implies that he doesn't feel that it's a Karkafra thing, that somebody who didn't ever put on Rabbeinu Tam has never worn Tefillin. However, that sheet is on the books, and the Rebbe puts it in a footnote. it is certainly implied from the Alter Rebbe that it is a lesser obligation than Tefillin of Rashi, but don't forget, we have on the books at least one opinion that says that it is the ultimate obligation. the Rebbe writes himself. there's a real question here. Excuse me. why the custom became so common. even among Anash. to start putting on Rabbeinu Tam Tefillin only after Bar Mitzvah. The Rebbe said, "I have no idea how this started. most people wait until their weddings." And he brings other sources that I cut off in my, in my cropping here that suggest strongly that it should be put on from a bar mitzvah. So we have here, and what we're gonna do is we're gonna, we're gonna end it now. This is our part one. What we have here in part one is I think we've discussed that there is-- we've discussed what Tefillin and Ribbenot Tam

19:29 Speaker 1 are. We've discussed that there is a pretty solid halakhic obligation in that the Alter Rebbe says that it is for Yiddish, for, for somebody who's a Yiddish Shloim, but that's a, that's with a big, that's a, with a big footnote on it, meaning it's for Yiddish Shloim, but it's for Yiddish Shloim because according to Ribbenot Tam, you've never been yet to Tefillin if you haven't worn his type. And according to this, uh, that the Rebbe brings down here, a person who's never put on Ribbenot Tam is a . So it's a pretty strong obligation. And given the strength of this obligation, also we talked about the Kabbalah, we talked about how Ribbenot Tam helps you learn Hasidus, and Rashi helps you learn Nigla, and how each one corresponds to different ways of bringing into the world and different ways of bringing . And given all that, it's quite surprising that in some letters from the Rebbe, like these two up here, the first two that we read, he puts conditions on it and says, "Only if you're learning Hasidus and you're keeping Hasidus minhagim and going to mikvah." We have one letter, the strangest of all, where he straight up tells someone, "I don't want you putting on Ribbenot Tam Tefillin right now. You're not ready for it, um, because you haven't been able to focus enough on your Rashi Tefillin yet." And, uh, we have another letter where the Rebbe is shocked that somebody waited so long to put it on. And we have

20:27 Speaker 1 over here a footnote and a where the Rebbe says, "I don't myself understand why the minhag is not for everybody to put it on and put on Ribbenot Tam immediately starting at bar mitzvah given the severity of it." So what we've built here is, uh, is, is intentionally a sort of confusing mishmash, an intentional confusing mishmash, in that we're watching the Rebbe build an idea. So we're watching over several years, the Rebbe build toward the idea of Ribbenot Tam being something that everybody puts on, whether they're Hasidic or not, that everybody puts on regardless of what minhagim they have, that everybody puts on regardless of their age. And here we're seeing sort of the building blocks that will go into that final decision, which is going to be the subject of our shiur tomorrow. Okay, that's it.

21:06 Speaker 2 Great buildup. Can't wait to see what you come up with tomorrow. I can just say that my bar mitzvah, I started putting on Ribbenot Tam's with bar mitzvah. So when I was in the minhag was that the first, uh, thirty days that you started putting on Tefillin, you put on only Rashis, and you started putting on Ribbenot Tam after bar mitzvah.

21:23 Speaker 1 What year-- Are, are you, are you willing to tell me what year that was?

21:27 Speaker 2 Mem Hey.

21:28 Speaker 1 Mem Hey. Yeah, by Mem Hey, that was pretty, uh, pretty established.

21:31 Speaker 2 My, that was-- Yeah. My, my bar mitzvah was Mem Hey. But now they start putting it on already by the thirty days before.

21:38 Speaker 1 Yeah.

21:40 Speaker 2 Right. So when did that change?

21:41 Speaker 1 That's the, that's the topic of tomorrow's shiur. All of, uh, how, how our present, how our present minhagim developed is all tomorrow. Today-- T-the job of today's shiur was, was why the minhag didn't sit well with the Rebbe. So that's what we did today. The minhag clearly does not sit well with the Rebbe. You see from the footnote, but you also see from the way that he writes to people. The, the, the Rebbe was building towards something.