הרבי והפיזיקאי

00:00 This is Igris, and we are looking at a letter from exactly fifty years ago, give or take a couple days. This letter is from Chof Ches Shvat of Taf Shin Lamed Daled, and it is in Russian, which usually is not a problem for us, but as I'm about to show you, it's an enormous problem for us this time because the translation actually does not tell us what's going on. Uh, this particular letter required so much reshar-- research that I was planning on doing it yesterday, and I had to push it off a whole day to figure out what was happening. Um, but now I think I have a lot of, uh, extra information for us. This is written to Professor Bronover. Professor Bronover, we're gonna talk about a lot today and, uh, why he's special and who he is to Lubavitch. Also, why he's very special to me. He is one of the leading voices in the science and Torah discussion, um, and definitely the Rebbe's, uh, the Rebbe's go-to person for this. I notice now that I cut off the bottom of the letter in this copy. Anyway, we don't need the very bottom. This-- we can just read the Russian. So we have the Russian, and below the Russian we have a free translation. „N'asher hini kibaz mechtavim me-chof ches-- me-chof ches Shvat im tzerufei love," the Rebbe says, "I'm writing to you because I've received your letter from the twenty-fifth day of Shvat and what you attached with it. Ve-chen lifnei chen--

01:01 lifnei kam yamim es haveetz HaTchiya. And also before that, I received the journal HaTchiya, the HaTchiya journal. She'aseh reshum teve chazak meod." I'm hearing that it's making a very, uh, it's ma-made a very, um, a major reshum, made a big impression, a strong impression. "Im ki lo hayi li lazman li-sa'at kach l'tumah s'varoi." The Rebbe says, "I haven't had time to look at it in any particular detail, but it's making a really large impression." This is a, this is a home run of a journal. "Vechal v'niten miShem Hashem Yisbarach she'hahever ha'shniyeti yaavet hatzlacha eydei hasegadola." Uh, the Rebbe then gives him a beracha that the next heveres, the next edition, the first edition of HaTchiya had just come out. The Rebbe's thrilled. He gives him a beracha that the next one will come out with even more hatzlacha, and I cut off the bottom of the line in Lashon Hakodesh here, but as I remember, it is, uh, it is, it is more along that line. It's just a beracha that the next one should go well and a beracha liv'sudas toivas. Now, I figured this would be a great time to talk about the HaTchiya journal. That's what I would usually do in one of these. You kn- you know my style by now. I found the word HaTchiya. It's a journal. Let's find out about the HaTchiya journal. I'm here to tell you the journal does not exist. Nor did it ever exist. There was never a kevitz called HaTchiya, and I looked

02:05 for it everywhere and couldn't find it. So I turned to the only really reliable source on everything that Dr. Bronover ever wrote, who I can get to easily, and that's Dr. Polterak. We have Dr. Polterak, Alex Polterak, living in our community. He knows him well. And I asked him, uh, "What is this heveres? Do you know what's going on in this letter?" And he told me, "I have no idea what's happening in this letter. Never heard of it." He wrote to me. I have quotes from him. "Sorry, I don't. I've never heard of it." Then he read the Russian. He goes, "I just reread the Rebbe's letter. It's about an almanac that was called Vozrozhdeniya, which is revival in Russian." So the guy translating the Hebrew translated the word literally, and because of that translation, we weren't able to find the journal. But the journal does exist. He says he knows it well. He has most issue-- most issues, maybe all of the issues in his library. I asked him to get-- I asked him for some details. Dr. Polterak says that it was wonderful. He used to read it cover to cover. It was a journal written by intellectuals for intellectuals. I was very sad when they closed it down, and Bronover was the editor-in-chief. I'm reading from my messages that he sent me. He told me they stopped publishing in the '80s, but I kept all issues for all these years throughout several moves, and that should tell you how much I loved

03:01 it. He says that he can check for more later, but as far as he can remember, it's in Russian entirely, written by Russian Jewish intellectuals for Russian Jewish intellectuals. And as he recalls, it was distributed by FREE, which was that Lubavitch organization helping Russian Jews. So the Rebbe was very thrilled-- was thrilled with the, uh, with the first edition and gave him a beracha for subsequent editions. And since I didn't have much more than that to tell you about the journal itself, I thought this might be a good time to talk about Dr. Bronover himself, his story. Uh, I think a lot of us know little pieces of it, but I went and, uh, and found out a lot more. The entire story put together is a lot of fun, and I have a couple letters from the Rebbe where the Rebbe speaks to him about other publications. The goal today is to do a Dr. Bronovershir. That's the goal. So, uh, Dr. Bronover, he was born in nineteen thirty-one in Riga, Latvia, into a, uh, secular Jewish family. His father was killed in World War II by the Red Army. His mother escaped into Russia with him. He got his PhD from the Moscow Aviation Institute in magnetohydrodynamics. I don't know what that means, and that's, uh-- and you would think I would, right? Science words are supposed to be my thing. I had to look it up. It's how molten liquid metals works when you melt, when you melt a metal down, the

04:05 way that its hydrodynamics work when it's melted metal. That was what he specialized in. He completed a degree in physics also and mathematics at the Leningrad Polytechnic Institute. While he was there, he became a little bit curious about Yiddishkeit, and he learned Hebrew secretly in the National Library of Russia from books that he found there. So he was self-taught in Hebrew, and after he finished his studies, he returned to Riga to work in science, and there he met up with members of the Lubavitcher underground network, and they brought him close to the Yiddishkeit. He already knew Hebrew, and he was quite a genius, and so he was, uh, he was fertile ground while he was in Riga. He wrote multiple philosophical eth-- essays. These essays question atheism. They question materialism. They're all about seeking God. And for, uh, a very long time, he tried to leave the Soviet Union and was not successful. While he was there working with the Lubavitchers and also working on his essays, he put a team together to translate various works of Yiddishkeit into, uh, from-- I'm sorry, from Hebrew into Russian. Uh, he did the Tanakh there with some commentaries, the Shulchan Aruch, the Rambam, and others, he and his team of translators. Because of these activities, he was arrested often, he was interrogated often, he was harassed constantly by the KGB. In nineteen seventy-one, he applied for permission to leave and go to Eretz Yisrael, and because of that, he lost his academic job and his wife lost

05:14 her job too, and he had to start making a living by selling clothing. So he became a clothes salesman for a while. Um, the, uh-- his wife at the time was a lecturer at a medical school, and she lost her job too because they applied to move to Eretz Yisrael. Uh, at that point, he send-- starts writing letters, sending telegrams to public figures in the United States and in Eretz Yisrael. He led hunger strikes. He led demonstrations. He was arrested. He was imprisoned. He was a, he was a proper refusenik but, uh, at that point already a Lubavitcher Hasid. In nineteen seventy-two, he suddenly got notice that he and his family could leave Russia if they paid the government about thirty-five thousand dollars. He didn't have any money, but somehow they were able to figure it out. He, he, he describes it as a miracle that they got the money together and they got the family out. He was actually the first Jew who had a Doctor of Science degree and the title of full professor to receive an exit visa to leave the Soviet Union. They were def-- they really didn't want their great scholars to leave, to leave their country, and he was able to make it out. Uh, in 1973, he'd recently-- he was recently-- he had recently gotten Eretz Yisrael. He went to visit the Rebbe, and shortly after that, he told the Rebbe that he was gonna be lecturing in Philadelphia. And the Rebbe told him, "While you're in Philadelphia

06:16 giving a lecture, you gotta find someone else working in your field that is, uh, that is, uh, that's also in magnetohydra-- in magnetta..." What is this? Mag-- Uh, see, I'm telling you. This magnetohydrodynamics. Find somebody else in your field. This part's from a Gem video. I'm sorry. Listen to him say this particular piece. Um, he told the Rebbe-- Or he didn't tell the Rebbe. He thought to himself, uh, he knows everybody in his field, and there's no one working in that field in Philadelphia, but he'll go looking for it. He met up with a Shliach there, and he and the Shliach went office to office, door to door of just about every professor in Temple University and University of Pennsylvania, trying to find some professor working in this field. At the last minute, near the end of the day, he found an Asian gentleman who had recently moved from California to Philadelphia and, and was working in this field, and he was a major mover and shaker in the American version of magnetohydrodynamics. He invited him to a conference in California. Uh, he didn't wanna go. The Rebbe made him go. And then when he came to the conference in California, he me-- He, he was supposed to go back, and they told him the conference would be in six weeks, and the Rebbe told him, "Change your ticket. You gotta go to California." So he goes to California for the lecture, and there the Navy meets up with him. The United States Navy is

07:16 at the conference. They like his work. They like what he's doing. And they say, "We wanna give you money to open a lab in Israel, uh, and, um, because we're, we're interested in investing more in this work." His contract with the Navy was renewed six times because of this. The Rebbe led him toward the contract that was able to let him establish a lab in Eretz Yisrael. Uh, his project was award-- was awarded a fifteen million dollar grant by the US government for further research and development in energy technology. All, all something that the Rebbe arranged. The Rebbe, um, uh, Dr. Braunerver also founded a, uh, technological business incubator at the advice of the Rebbe, a place where, uh, Russian Jewish immigrants who were trained in science could come to Eretz Yisrael and get jobs. He's the president of the Shamir Organization of Religious Professionals from the USSR, editor-in-chief of its publishing house, um, is or was, I'm not sure if he's still the editor-in-chief of that publishing house. I don't, I don't think so. Uh, the Rebbe would often correct, uh, his, correct his work. The, the Dr. Braunerver would send his work to the Rebbe, and the Rebbe would find mistakes in it. In one of the interviews that he gave, he said that he, uh, sent something to the Rebbe, something, a sophisticated study that was built on these calculations. The Rebbe reviewed it and showed him the two numbers were wrong. And Professor Braunerver told him, "I don't understand. The computer

08:19 did it. We know that it's right." The Rebbe told him, "Double-check." And they double-checked, and indeed, two of the figures were wrong. Uh, some of his works that exist, some of the things that he's written, he has an autobiography called Return. He also has a collection of his essays called De-- called, uh, De Profundis, which is Latin for "the depths." I'm telling you this because we're about to see a letter where the Rebbe complains about the title of that particular, uh, of that particular publication. He founded the periodical Be'er Ha'tevah. That was the title the Rebbe did give it in 1981, and this was supposed to allow scientists, uh, initially Lubavitchers, but later on a lot of other people, to bring discussions of contradictions between science and Torah to a broader audience. Most of their viewers, as I understand it, are not actually Lubavitcher Hasidim. It was supposed to be this very broad initiative. So with that, uh, lengthy introduction, I wanna show you some of the letters that, uh, some of the letters that we have between, uh, in Igris between Dr. Braunerver and the Rebbe. We don't have that many, um, probably because most letters are gonna be from the eighties, and those letters aren't out yet in Igris. But we have a couple. The, uh, one of the earliest ones is the one that we just looked at. Over here, this is a very long letter. We're only gonna read parts of it. This letter is labeled Yud Tav Shin Pe Beis.

09:21 It's from Chaf Beis Iar Tav Shin Lamed Gimel. And the Rebbe only has a little paragraph of Russian, and that paragraph is translated and says, uh, "It's difficult for the Moshiach to write enormously long letters in Russian. We're doing this in Russian. In Yiddish, you're gonna be okay." So down here, the Rebbe speaks to him about a, uh, a Cheveris. It says, "Maashan nikabal-- kemaz matava mirush Kodesh Iar, received your letter from Rish Kodesh Iar, and you attached with it this Cheveris, min hamamakim, from the depths." Now, is that how that passuk goes in Chumash? Not in Chumash, in Tehillim. It goes mimama-mi-mimamakim, not min hamama-- min hama-- I'm never gonna pronounce this. Min hamamkim. Min hamam-mam-mamamkim. It's from the depths, but the way that we write it is with two mems in front, not as two separate words. Ve'toda raba, the Rebbe says, "Thank you very much for attaching it." Ve'acha hem kashas l'chaseid. I'd like to apologize. I-- One of the, one of the intros to letters that always gets me excited. Uh, we have, we have the two big ones, right? I'm greatly shocked, and I'd like to apologize. These always mean something good's coming. So after an apology, says the Rebbe, "Chava shekar le minamam-- min hamamakim. I think it's a real shame that you called it min hamamakim. Shelo kol lashon hakasa ve'aregil mimamakim. You didn't use the language of the Torah, which is mimamakim, one word with two mems in front. Kimdu ali shel isi be'eizeh makur shenikas t'chili

10:33 mimamakim. I think some-- I think in one of your earlier drafts you did call it that, and it looks like you changed it to being min hamamakim. Ve'chava yeser, and it's even worse," says the Rebbe, "Neishe petach mikasha meshina im hatarguma Latini, de profundis." The Rebbe says, "I know what you were up to. You wanted to make this sound like the Latin word, de profundis." Now, I went and looked this up because I don't know as much Latin as the Rebbe, which is a wild sentence for me to say out loud. But the, the Rebbe knows everything, and among them, the Rebbe's knowledge of New Testament Latin is excellent. So the Rebbe is referring to the fact that when, uh, in the translations into Latin of Tanakh, they translate that line of mimamakim from the depths as de profundis, which is the depths, which has later led to the English translation, the depths, the profundity, the depth of something. Shu beiznim lifnil im lifrodos. So the Rebbe's saying, "You didn't just choose this, and it's different from the passuk. You chose the one that lines up better with the Latin one that the Goyim, l'havdil, use." Ve'zeh sefer. Shelo akshali bachar lashon hakasa. So it's not just that you didn't use the language of our tradition. Elok elu neisen din bechura lelatin ulegavea. It sounds like you're giving preferential treatment to the Latin translation, l'havdil lashon hakodesh. Sounds like you like Latin better than Hebrew, and the Rebbe's not comfortable with this at all. Ve'avila

11:41 min hakol medahi, see even if we're talking from a scientific perspective, pari de profundis, ena ela targum min hamakur mimamakim. Let's talk like scientists, says the Rebbe, who wrote it first. De profundis is a translation of mimamakim. So even if you're not trying to say that you're giving favoritism to Judaism over the Latin translation, which I wish you would, says the Rebbe, but even if you don't wanna g-- play favorites, let's talk about which one is the source material. You're a scientist. Use the source material. It should be mimamakim, not min hamamakim. After the I'm sure you're thinking this by now as well. Um, the Rebbe says even though this seems to be a real minor problem, what's the big deal? Says not always eas-easy to assess what is really going to be small and what appears to be small, but is in fact a very big thing and a very important thing. So this, uh, this journal that we mentioned a second ago, that does exist, that is a collection of his early writings that is called De Profundis. Uh, the Rebbe was not happy with that title at all. I do not know if he ever changed it. The Rebbe says it's that we're not saying we don't complain about the past, but it is my kavana that you should fix it in the future. When you put out a new edition, please change the title. He says that I've also received the Cheveras intercom from you, from ER, and that's a collection

12:47 of academics that are Haredi academics and, uh, It looks like that there was a, there was something in, uh, in English there too. So the, um, the Rebbe was happy with this, with this intercom publication. And, uh, I'm gonna skip this large section in the middle just to show you one more point. He talks about how he has to get involved in students and professors and bring people close to the Yiddish guy. He talks about paying dues to organizations. There's a-- it's really a very long letter. There's a bit here on the bottom, though, that I, I found very interesting. Says, "You write to me something we spoke about earlier, ." So he has a dream. Rabbi Bra-- Uh, Dr. Braunover has a dream that he wants to build a city in Eretz Yisrael that is entirely a Frum city like Bnei Brak, but the only people who live there are scientific academics. He wants a city of academic-- of, of, of Frum scientists. He wants a Frum scientist colony in Israel. This is his plan. So he writes to the Rebbe, "What do you think of my idea?" And the Rebbe says I'd be careful about even talking about such a thing. Don't, don't even talk about it. And here I am giving a, giving a podcast on it. Uh, this I'm telling the world. It will, uh, it might pl- it might place fear and trepidation on the offices that are in charge of the offices of the, um, of the government in

14:04 Israel, that it might be a Chabad opinion or your organization's opinion that we should have a city like this. Don't even mention it 'cause you're gonna make the government angry. They might not wanna help with this at all. They'd be very opposed to a religious city, of a city of religious scholars, of religious secular scholars. Um, they-- Israel's not gonna like that. Even when it comes to Bnei Brak, the Israeli government is always looking for ways to gum up even Bnei Brak, uh, Chas v'Shalom, and make it move from its normal function. So, uh, and the Rebbe puts a Chas v'Shalom on that, the Chas v'Shalom that the secular government should change things in Bnei Brak. But, uh, even the religious colonies that are not academics, the Israeli government that's been there for a very long time, older than the state of Israel, um, and than the modern state of Israel, uh, even that the state is trying to gum up. You don't wanna get them started on you. Do not build a colony like this. The Rebbe says, "I have a second reason." And the second reason is that, uh, I don't think that Eretz Yisrael is ready yet, yet, maybe it's ready now, for a city of academics like this. He says, you get a bunch of scholars together, they're gonna fight with each other all the time. They're gonna be strongly opinionated. For everything that when it comes to running the city. That these are all academics, they're all very wise, et

15:22 cetera. You know what this means. You get a bunch of, uh, you get a bunch of people who are used to being the only one who's right and the smartest guy in the room, and you put them into a city and say, "Run a town together," they're gonna break the city. So this is just a horrible plan. The Rebbe has a third reason. They also won't be able to have an effective, uh, outreach program on the, on people who don't live there. Says the Rebbe in this last part of the paragraph, "I think that these scholars would be much more effective if one Frum scientist lives in an area full of non-- full of either non-Frum people or non-scientists, they can have a major effect. But you take all the Frum scientists and put them in a collective together, they're not able to reach out to the students and other people, uh, as well. So it'd ma-make a lot more sense for a group of a hundred Frum scientists each go one to a different town than it would be for all one hundred of them to live together in the same town." It's really interesting, I think, three-part insight into why we do not want an academic Frum scientists colony. I wanna show you another letter here. This one's a lot shorter. This letter is labeled Yud Tuf Tuf Mem Beis. It's from the year Tuf Shin Lamed Gimel Tuf Daled. Tammuz of Tuf Shin Lamed Gimel. And, uh, it's again to Dr. Braunover.

16:21 Something I really like about these letters, I don't know if he does it all the time. He does it here too. Does he do it in ours? Yeah. S- I don't know why the Rebbe does this, but in every time he addresses Dr. Braunover, he always writes his name, uh, and, and he gives him a lot of honorifics, right? He gives him honorifics, That's usually M-M- right? That he's not a Rav. So why is it-- I don't know, I don't know what that abbreviation is if you're not a Rav. M- Yeah, but he's not a Rav. Definitely not a Rav. I don't know. I, I, I think, yeah, I think it, I think it's, it's a, it's a line we've used a lot of time to address people with. It's an honorific. So it's an h-- he gives him all the honorifics- And then he said Yermiyahu 'cause that was his name. That is his name, She'arya. And then he always says, Professor Braunover, whose nickname is Professor Braunover. You look at every letter, they open that way. Gives him all the honorifics. Here he does Mar, see, Mr. Yermiyahu She'arya, Professor Braunover. And over here too, uh, Professor Braunover. So I he, he-- see, the Rebbe always addressed him by his first name and says, "Whose nickname is Professor Braunover." Okay? I don't, I don't-- The, there must be a story there, but I don't know it. So this letter is Yud Tuf Tuf Mem Beis, and the Rebbe writes He said, "I'm sure

17:25 you've received my previous letter. Thank you very much for what you wrote and what you attached with it in the meantime. Um, and since you've alread- since we're already entering, um, Since, uh," I don't know exactly what he's talking about there. Let's just keep on going. Response to your letter. He moved into a new-- it seems like a new apartment or a new office. Yeah, I don't know what it is. It might be, it might be the new lab that he opened given the year, right? This would've been seventy-three. I think he opened his lab right around- Gimel seventy-three. Yeah. So this, this could've been the new lab. I don't know what it is. Response to your letter. He wrote to the Rebbe saying, "I'm putting out a new journal for academics, and I'd like you to sort of-- I want you to write an article for it." Maybe it'll be the article at the front or maybe it was gonna be a forward from the Rebbe. He wants something from the Rebbe in the journal. He said writing something would take time. said I'm gonna attach a sicha here, translate it, and put it there instead. I, I find it very hard to believe, given the length of the letters that the Rebbe writes to Dr. Braunover sometimes, sometimes that the Rebbe was not willing to, uh, to take the time to write this letter. So I, I really don't know. It could be that the Rebbe felt it wasn't worth his time 'cause

18:33 he had more important things to do, um, which is totally very likely. Um, another possibility is that the Rebbe feels that a sicha will land better. But for-- regardless, the Rebbe says 'cause it takes time, behulul, et cetera. In any event, the Rebbe declined to submit to the journal, but did tell him to take a sicha and to translate it. And then here we have something really interesting about translating sichas. as he's spoken about on many occasions. What matters is the content, not the literal translation. Make sure that it's written in a clear language and in a way that is, uh, that-- in a way that makes sense. The main point of printing a sicha is that the people who read it should accept that what-- that which is written inside it. So being real faithful to the words, even real faithful to the structure, isn't something the Rebbe cares about all that much. What the Rebbe really wants more than anything else is that the sicha should land when it comes to the readers. The Rebbe says, "I'm also giving you a that I'm sure you'll be able to use well," and gives him a berakhah. There's one more letter I wanna show you. From, uh, I know we're running over time a little bit, but there's one more letter that I wanna show you, and this is a letter from . It's lab- labeled and this is not about things that Dr. Braunover, Professor Braunover is working on. It says again, whose nickname

19:46 is Professor Braunover. I love that intro. Um, it just shows the concern the Rebbe has from the Rebbe. The Rebbe, you can tell by the tone of these letters and the familiarity of these letters that the Rebbe takes, uh, takes Dr. Braunover very seriously and also treats him in a very, uh, with cr- with incredible kiruv. There's a real closeness. And you see here that Rebbe's gonna write a letter to him just telling him that he has to take care of his health. He's gonna prove to him he has to take care of his health. It's well known that there is a commandment that you need to guard your health very carefully, guard your life very carefully. in Berakhos says in the Gemara, that this is a pa-- the here is . You need to keep your body safe. Um, what is this one? small wound in the body causes a big wound in the neshamah. He brings in many sources to prove that he's gotta take care of himself. I wanna scroll down here a little bit. It's clear from the Rambam that if you have a when your body is completely and complete and healthy, this will also influence your success in Torah and mitzvahs. that it says in Menachos that sometimes not learning Torah so you can get healthier is the main way that you keep it. He says, "If your physical health means you're going to have to slow down the pace of some of your initiatives or to stop them

21:12 completely for some period of time." Now, I gotta tell you, what I would have guessed at the end of this sentence, we know our Rebbe, right? The Rebbe pushes and pushes and pushes. Uh, if somebody writes to the Rebbe saying, "My health is getting in the way. I don't know if I can continue in my many pu'alas," I just wouldn't expect this answer. But look what the Rebbe writes. "I mean here that if your health is, uh, going to demand that you slow down a little, slow down the pace, or stop for a meshal man or stop all of your work for a while, including your work in Hapatzat Ha'as Mayanos ." You should see this as an investment. This is letting your money rest in an investment account so you can get greater returns from it. The Rebbe is telling Dr. Braunover, "If your health does not permit you to keep working at this pace or me working in Kadesh at this pace, I want you to stop it. I want you to see it as an investment. You're not pausing, you're investing so that you can do much more in your long and healthy life." because of the ill, it's pashut that I am not just saying this is a drasha, I want this to be practical. You have a private obligation as a private citizen to watch over your body, but furthermore, you are involved in a lot of the pu'alas that, uh, help a lot of people that are very much,

22:16 uh, public-facing, and so you need to be careful about that too. The Rebbe is telling him, "You're not a private person. Uh, if I'm talking to a private person, I can tell him you're doing an avera by not taking care of your body. But I'm talking to somebody who's not only cheating himself, but also cheating the entire world if he's not doing well. So you gotta watch over your health." Since you are biased, since you're gonna be biased and you're gonna push yourself further than you can, you need to talk to a rofeh yadid. You have to talk to a doctor who's a friend who can tell you just how much you can push yourself and just how much your body needs to heal. This letter, again, is not really about his publications, but gives you a real insight in how the Rebbe saw-- how the Rebbe sees, uh, Dr. Braunover's work and the importance of it, and the importance of him taking care of his health, and also, I think, reveals some of that closeness. So that is everything. We did a, uh, we did a pretty complete biography, I'm certain not complete, but as good as we can do in a, in a twenty-minute discussion of, uh, of Professor Braunover. We saw how the Rebbe, uh, how the Rebbe comments on various things that he's publishing, sometimes with positive feedback, sometimes with not so positive feedback, but either way, with very constructive feedback. And we got a little bit of insight into, uh,

23:16 the Rebbe's response to opening up, like, a science colony in Israel. We really have been just about everywhere today. And finally, a little bit of the closeness between the Rebbe and Dr. Braunover. The Rebbe tells him, "You really gotta watch your health. You're, you're too important to lose, so talk to a doctor and make sure you stay healthy." Okay, that's it.