Hayom Yom: Eighty (80) Years

00:00 We find ourselves in the Chei Teves, which is the Rebbe refers to it as the Yom Tov of Sefarim. This was the day that was the Nitzachim. The Rebbe refers to the Don Natsach. The Nitzachim, the victory of the Sefarim. The Rebbe stressed very much it's a, a day to, uh, increase, to begin increasing and learning the Sefarim, buying Sefarim, and making sales on Sefarim, in, uh, broadening libraries, Yiddish libraries. So many in Yonom connected with this day. In later years, when the Rebbe would give out the dollars, there were no fabrengens then, already middle of the week. The Rebbe gave out dollars, and the Rebbe said the dollar is either to buy-- to use for towards buying a sefer or towards, um, fixing a sefer. So it was all connected. The Rebbe said the lashon is the day connected with Sefarim. This year is also eighty years since the Rebbe compiled, published the Hayom Yom. As the Rebbe refers to the Hayom Yom, that it's nilkad v'nerech. It was collected, compiled by, by the Rebbe, and it is basically writings and talks of the previous Rebbe from his letters, from his sichas, from his ma'amadim. The Hayom Yom was published in taf shin gimel, nineteen forty-three. But people tend to fear-- figure that Hayom Yom was available Yutiz Kislev taf shin gimel. But the fact is that it's not so. The Rebbe received a letter from the previous Rebbe on the twentieth of Kislev that he should compile Hayom Yom, he should collect pesgamim

01:47 and put together a luach Hayom Yom, which would be for every day, quotes for every day, shiurim for every day, the hitach, short stories, minhagim. This was the previous Rebbe's vision. But looking a little earlier, the re-- the previous Rebbe already discussed the Hayom Yom in taf shin, nineteen forty. It was nineteen forty Pesach, at the farbrengen achron of Pesach. The previous Rebbe then said that it would be a wise thing to come na-- to, um, collect pesgamim, quotes, short stories, minhagim, um, which should be sort of a dose for every day. He refers to it as a chok. In, in other circles, there is Sefarim that's called, a sefer that's called Chei kli Yisrael. It is like a dosage for the day. Uh, mikra, uh, chumash, uh, Tanakh, Mishnays, Gemara. They learn every day a certain amount. It's like printed Sefarim ahead of time, and I don't know how it's divided exactly how many Sefarim it is throughout the year, but it's a lot. So the previous Rebbe wanted that he's envisioning such an inyan, such a project, and then the previous Rebbe continues, "The candidate to compose this work would be one who is a deep pnimi," which means an inward person. "He is a mesuded," an organized person, "and he has a broad and deep mind." By now we know he was referring to the Rebbe. The Rebbe and the Rebetzin were still in Europe. When the Rebbe heard about this farbrengen, the Rebbe wanted to have a copy of it. Somebody

03:29 should send him, um, a copy of the le-- the, the contents of the sicha. When the Rebbe and the Rebetzin came in June, I believe it was chof chet Sivan, nineteen forty-one, the, um, the previous Rebbe waited till taf shin gimel, late nineteen forty-two, and the Rebbe got the letter twentieth of Kislev. The Rebbe started to work then on it. When did it-- when was it complete? Uh, late Adar, Nisan time. Nisan time it was up for sale. In other words, the Rebbe worked on it four months. There was an advertisement in the HaKria Hagdola, which is a newspaper of the previous Rebbe, that it's for sale, the Hayom Yom. It's a pis-- it's a bichalah, a kuntres, a booklet. I don't remember in Yiddish. I think they wrote the lashon cheirets, that contains of many, um, pesgamim which were published the first time in this pis-- in this cheirets from the previous Rebbe's cheder. And the price for that is forty cents. Forty cents, it tends to-- we tend to figure that it was actually, who knows how cheap it was. But that's when you're thinking about nineteen forty-three, the standard of living, it was a big price. It was a soft cover, small booklet, forty cents, bachurim or poshet collecting penny by penny. In those years, it was-- everything was, was pennies. To go on a train, or they called it a trolley, it was a penny. A post stamp is a penny. Everything was mamash very cheap. I feel a car fare

05:19 in the seventies. You guys it's sof me'at shnim some, but, uh, car fare, uh, uh, in the seventies was fifteen cents for years. To go on a train was fifteen cents, many years. Then it went up to a quarter, and then you know. The Rebbe was the one who would be selling his own sefer. The Rebbe's the one that would be selling it in some seventy, and, uh, bachurim bought from the Rebbe. It's the first edition. The Rebbe's charblad was not on the sefer yet, on the cover. There was no design yet. Every Rebbe has his charblad, his design on the cover. The covers, the, the previous Rebbe chose them In 1946, when the Rebbe's Haggadah came out, that is when the Friediker Rebbe signed a design for the Rebbe's Sefer Haggadah. And later, retroactively, years later, whenever the Rebbe's Farbrengen were published, the Hayom Yom reprinted, the Hilchos of the Rabbi Marasha, they were all, um, assigned this special shar. The shar of the-- which is referred to the design on the shar blat, is basically similar to the Rebbe Rashab. Friediker Rebbe once told the Rebbe that my father is a Pnimni and you're a Pnimni, you should use the same cover. So today, all the Farbrengen of the Rebbe is exactly the same design frame like the Rebbe Rashab. The Hayom was published on the twenty-eighth of Nisan. The Friediker Rebbe writes a letter to somebody who's very much into literature, a letter in Yiddish, I'll translate it here in English, that

07:12 you have received the Hayom Yom, which is in a pocket size, which teaches a person how he should be small in his own eyes. This is the message why it's in a pocket size. But it's filled with the best choice of pearls and precious stones. And then the Rebbe continues: "Hashem Yisborach, The Aibishter has given a special assistance to my son-in-law," writes Haguen, mentions the Rebbe by his name, "to build a grand structure which has three hundred and eighty-three rooms." "Yom liYom Yaaviya Eimer", every day says something. It is the true Hayom Yom, every day is a day. The three hundred and eighty-three, of course, is speaking about the three hundred and eighty-three days in a leap year, which the Hayom Yom, taf shin gimel was a leap year, three hundred and eighty-three days. In Afropikein, there's two days, it's not three eighty-five because Cheshvan and Kislev were not thirty each. This year we have Cheshvan th-thirty days, Kislev thirty days. People were like lost. What do we do? There's no Hayom Yom for that day. Well, that's the Matzias. That year there was no, uh, lamed kislev, lamed cheshvan which is unusual. In general, lamed kislev is, uh, unusual Kriyas. The Rebbe sent a copy from the Hayom Yom to his brother, Israel Aryeh Leib, who lived in Eretz Israel. When he received the Hayom Yom, he overjoyed. He push it was with a s-- very in me-me-- uh, in a immense simcha, a big simcha. He looked at the Hayom Yom and he

08:57 farbrenged all night. They asked him, "Why are you so overjoyed?" He said, "I knew that my s-- my brother was brilliant. I did not know it was to such an extent." Then he says, "What's the use if the Olam doesn't realize it?" This is nineteen forty-three. He saw what was being discovered in later years. In nineteen fifty-seven, the Hayom Yom was republished with additions. Uh, the additions basically were... The Rebbe's biography was added, as the Rebbe was Rebbe already, became Rebbe in nineteen fifty-one. And in addition to that, the, um, Friediker Rebbe's biography was updated to nineteen fifty, from nineteen forty-three to nineteen fifty. And, uh, basically, many Minhagim were changed. Not many, some of the Minhagim were changed. For example, what do we do when it is Shabbos Chalam Ed? What do we do with Shalom Aleichem before Kiddish? We say it quietly. We say it quietly. But in the first edition, it says we don't say it at all. So this was a change that later the Rebbe, uh, included that we say it quietly. This is basically one of the major changes which really stood out. There's a whole list of changes, but, um, this, this is what was accomplished in the edition. Now, the Hayom Yom in nineteen fifty-seven was not the second edition, because in between, there were editions published in Shanghai when Bochalim were learning there. So they had a, uh, an edition of Hayom Yom, uh, published in Shanghai. They were there for five years as, as a,

10:57 as a survivors, Pleitim running away from the war. Then there was one published in nineteen sixty-one, then there was one published in nineteen seventy-three, Chaf Alef Lamed Gimel. In nineteen eighty, there was a certain interest in figuring out where the Rebbe took the source, the Pisgamim from. The Rebbe does not cite sources, and this is a very interesting exception of the Yemei by the Rebbe. By the Rebbe, everything is with a source. The Hayom Yom not only doesn't cite, he crossed them out before he put them in. How do we know he crossed it out? Because the Rebbe was planning to write a second Hayom Yom, and he started to collect quotes. He had ninety-two quotes. And we see by each one of them the date, and he crosses out the date. The date where he took it from by the Friediker Rebbe. And he did not yet compile it in the Luach, so we're just left with ninety-two loose Pisgamim, single Pisgamim, which were, uh, uh, left as is. The Rebbe did not want people should do anything with it. It wasn't-- It was something was just the be-be-first stage of the work. And the Rebbe wrote to somebody, he doesn't have time The Rebbe was in charge of kohos. The Rebbe was in charge of, uh, merches. He was in charge of Machneh Israel. The male, everything was on his shoulder. You have a question? No. Okay. Okay, so now we're going on to, um, 1980. Yeah. Do we know why Rebbe didn't

12:38 want to- In Tuchim mem, 1980, there was an interest in figuring out where these pisgamim are coming from. We did not have too much, too many sources because the Friediker Rebbe's letters were not published yet. They started to appear in the early 80s, the early mems. And bachal, Friediker Rebbe's seforim were not so m- so many published in that time. The male, what came out was that it was legwork, poshet looking in different seforim, finding, trying to figure out where these letters are from, where this pisgam is. Is it a maimer? Is it from a sicha? Is it from a letter? That was the first stage. The second stage was why is the Rebbe choosing this pisgam for this day, for a certain day? By the Rebbe, there was no copy and paste. Copy and paste, it wouldn't take the Rebbe four months. It was poshet. Everything was with a special chasm, with a special system. At first, it was discovered that it's connected with the chitas of the day. It was later proven to be one of the major keys in the connection between the chita, the pisgam, and the, and that day. Chitas of the day means reflecting something from the Chumash or the Tanya. With Tillim, it's hard because every month Tillim repeats itself. But the Chumash and Tanya, we found many to that which proved that it was based on that. It was after the whole work was done. Years later, we heard that the Rebbe once told Rabbi Chadakop it's

14:15 based on chitas. Rabbi Lepeo, it-- when the Rebbe was handed the pages of the Hayom Yom with Chumash, with chitas, the Rebbe said, "If there'll be enough pages, you should publish it." But since this was the, th- this was the beginning of the research, so mainly we waited till we went through all the Chumashim, and it really proved it in a very strong way. I'll mention a few examples. Heh tavis. Heh tavis, the Rebbe writes in the Hayom Yom that there is Talmud and there's ma'aseh. Talmud is study, ma'aseh is deed. And the Rebbe says, "Le'oseh b'Mashiach Hakol," we'll see the ma'ale, the quality of ma'aseh over Talmud. What connection does the Rebbe heh tavis? When we look in the, in the luach, heh tavis in the Hayom Yom, it is Sunday, Parshat VaYigash. Sunday, Parshat VaYigash, the chitas on Parshat VaYigash is v- the maimor in VaYigash, Sheil of Yehuda, which speak about Talmud and ma'aseh. What does this mean in summation? The Rebbe takes, chooses a day, and places in that day a pisgam which reflects the contents of the Maimonich siddas and the Shir Chumash of that day. Poshet. Talmud and ma'aseh from the Alter Rebbe down. On the posuk, VaYigash Sheil of Yehuda, there's a whole discussion if siddas, if Talmud is gr-greater or ma-ma'aseh is greater. The pisgam itself is from the Friediker Rebbe's writings and talks, but he chooses that day something which reflects the Maimonich siddas on that chitas. We go on further. We go on to Parshat

16:11 Shmois. In Parshat Shmois, Tuesday of Parshat Shmois, kuf alef tavis, the Rebbe writes that the Friediker Rebbe met a water carrier. And the Friediker Rebbe said that when a person greets water, he should say the name of the Bashemtev and the Babakagan, Vassel, the Mazagan, Tilde, Usve. The final word is, there is a siman bracha. How does it come in over there, the ma'aseh of a s- of a, a water carrier? We look in the chitas. Tuesday of Parshat Shmois, what does it speak about? The Gam Dolay Dolal on the Mayim. If Moshe Rabbeinu drew water for the Doros of Yisrael. Chumash, right there, right on the spot. The Rebbe take-- connects it right away with a day lemayim, somebody loyim mayim, somebody that's carrying pails of water. This is the story of the chitas of the day. In chaf daled tavis, the Rebbe writes that the Tzemach Tzedek was asked by his son, "What did the Alter Rebbe want with Chasidus and what did he want with the teachings of Chasidus?" And the Tzemach Tzedek answered that the Alter Rebbe wanted with the teachings of Chasidus that all Yidden should be, all Chasidim should be like one family. This is basically what he wanted, uh, uh, for, when you get to the Darkei Chasidus. Where do we find this concept in the chitas of that day? First posuk of the chitas. In the first posuk of chitas, it says, "Vayemer Moshe el Yisrael." Moshe tells Yisrael, "I am going back, returning back to Mitzrayim

17:56 from Midian in order to see the condition of my brethren in Mitzrayim." He doesn't say my brother, he says achai. Moshe Rabbeinu had only one brother. When he says achai, it means beposhtes that all Yidden are like one family. Comes the Rebbe and quotes that al derech zer, all Yidden, all Chasidim are like one family. I'll mention one more benegev to this shita. It's in tes vav sivon. The Rebbe writes that the Alter Rebbe would say short ma'amarim. When he, um, delivered ma'amarim, in the early stages, he would say short ma'amarim, then he started to say longer ones, longer ones, especially after Yutza Kislev, and it, it, uh, became longer ma'amarim as we have them in the later years. What connection does it have, the inyan of short taitas on that day, tes vav sivon? So in the shiur chumas of that day is Vahibon Sehor, it's Parshat Balak. Vahibon Sehor, the Gemara tells us that if, chas v'sholom, there's a fire somewhere on Shabbos, if there is any script, anything from taita that contains eighty-five letters, which is the total of letters which are in Vahibon Sehor and, and the next pasuk, it is considered a sefer Torah for itself. And the male person is permitted to save it, to rescue it on Shabbos. What does it mean in Pashet Devarte? In Pashet Devarte it means a kurtzer Torah, a short Torah. Is it Hebrew letters or anything that someone writes by it? No, it's, uh, inyan of kedusha, by this. Yeah, probably inyan

19:51 of some taitas, but basically inyan of kedusha. So what do we understand from that? It's called a kurtzer Torah. That, uh, there is the five Chumashim, and then the Midrash says there's actually seven Chumashim, seven sections. Because there is Bereshit, Shemos, then there is till the psukim Vahibon Sehor, then there is the psukim after... Then there is after Vahibon Sehor, then there's Dvarim. Then you have Vahibon Sehor in itself. So you have seven. Chotza modé hashiva. What does this mean? So the Rebbe brings out on that day that the Alter Rebbe would say short taitas. This is an example in halakha of a short taita. Vahibon Sehor and the next pasuk is a whole sefer for itself. From here we see the background of Pisgamim, how the Rebbe chose, what the Rebbe chose, and how it's based on Chazal, it's based on halakha, vkhulo vkhulo. The Gemara tells us that there are six seasons in the year. Actually, we learned it in Rashi in Parshat Noach. Parshat Noach, it says six seasons. Ker, vachem, kayitz, vachirev, aviv. It's basically six seasons. Every one is two months a year. It begins half Tishrei and Cheshvan and half Ch-- and half Kislev is zera, the time of planting. Then comes the next one is, um, from Kislev is chirev. From Kislev to, uh, through Teves till half Shevat is chirev. The sixteenth of Shevat, the second half of Shevat begins cold season. We look at the Hayom Yom and we see Adran Miflra. The Rebbe comes to

21:56 Sukkot, which is tes vav s- tes vav Tishrei. He mentions the Menahagim of Sukkot, and right after that it comes to Yutest Tishrei. Those of you who remember, the Rebbe says there that when you say, "Veskomin esh vasaluteiva," you should have in mind wheat for matzah, wine for wine and eshet for all the mitzvahs. When does he write it? On Yutest Tishrei, the nineteenth of Tishrei, which is right after the beginning of the planting season. How long does it take a geferen to grow? A geferen to grow takes six months. Sorry, not six months, it's Chaptes Adar. Um, okay. B'meila, what, what does it mean six months? It's coming. I th- I think it's, it's supposed to be, uh, uh, five months. What happens five months down, down the road? You look at the Hayom Yom on the eighteenth of Adar. What does the Rebbe write? First Adar. When you eat from the seven fruit and you drink wine, this is the berakha that you need to include in the berakha akhrona. How to say the berakha akhrona. What the Rebbe is doing is the Rebbe is pashat walking through the person and telling him five months from now the wine is ready. This is the berakha you make. Pili ploy. I mean, it's pashat. It's not... It's unbelievable. I mean, the Friediker Rebbe says the lashon also that if the, the, the, the Aibishter helped, the Aibishter gave assistance to my son-in-law to build up such a grand, uh, structure. The second half of

23:41 Shevat we said is cold. Comes the Rebbe and writes, "Between coldness and kefira there is a thin wall." Kefira, between coldness and denial of Hashem, there's a thin wall. The Rebbe goes on that the inyan of elokus is the inyan of warmth, light, fire. What do we see from here? The Rebbe is living with the seasons. He tells the person it's beginning now a new season. It's cold. It happens to be that there is also the chitas of Amalek. So the Rebbe writes what the avodas Hashem should be. What day is that? It's zayin Shevat. Goes on and on. I'm not gonna elaborate too much on this. I'm gonna, gonna go on to another inyan. It was later, about two years later after the first edition of the Hayom Yom came out with the commentaries, the Rebbe edited his own biography, most authentic biography that we could say. The Rebbe himself edited it, took out things, added things, omitted things, changed things. It was mamesh full work that the Rebbe reviewed his biography, which is the beginning of the Hayom Yom. Many people come and ask questions, "When did the Rebbe come out with this mitzvah? When did he come out with this inyan?" It's all mentioned at the beginning of the Hayom Yom in the Rebbe's biography, in the different years. It was added? It was added after nineteen fifty-seven till nineteen eighty-one, there was nothing added in the Rebbe's biography. So it was then updated, and the Rebbe edited it, and it's mugger

25:22 by the Rebbe. And then two years later, the Rebbe-- we-- it was, again, updated, and the Rebbe again edited it. Who updated it? The first one I did with someone else, worked together, and the second and third I did myself. Al kopanim, the Hayom Yom by the Rebbe was something which although the Rebbe spoke very little of it, over the years the Rebbe spoke very little about the Hayom Yom, it was something which the Rebbe in his modesty felt he did a job for the previous Rebbe. Previous Rebbe reviewed it, and it's official. But to speak about it, and quite often, or to tell the Elul to learn it, the Rebbe did not say a word about it till tes tes Kislev. Late nineteen eighty-eight was the first time the Rebbe said Chassidim should learn it every day. It was a chiddush. It was a gilor because the Rebbe never spoke about learning it, nisht lernten. Chassidim knew there is Hayom Yom. Ech Chassidim taka, some learned it. The older Chassidim learned it. Uh, but azoy, it wasn't really a steady routine thing on a daily basis. But when the Rebbe spoke about it today, already every minyan says it at the end of davening, and, uh, every bocher has it in his, uh, tzlon zak or derech. It's, it's around. It's a daily thing. The Rebbe says if a person missed, he should compensate and, uh, fill in what was missing and for an earlier day. In one of his speeches, Rebbe said- Going

26:56 on to another observation. The observation carried it deeper, and the Pashet showed the rechut, the richness in Hayom Yom that the, the Elul did not realize it over the years. The Rebbe mentioned in a sicha that the Rambam begins with four words. You say it how you say this, v'amud hachochma. That is the foundation of the foundations and amud hachochma. What does it spell out? Yud hei vav hei. You say it how you say this, v'amud hachochma. Yud hei vav hei. The Alter Rebbe in Shulchan Aruch writes, Yehuda ben Tema. Yehuda is the letters Yud Hei Vav Hei. So the curiosity ar-a-arouse, what's with Hayom Yom? Helped the Rebbe that the Rebbe quotes in the beginning of Hayom Yom a letter from the Rebbe Rashab, that the Rebbe says we should learn it on Yud Tes Kislev, the letter also, not just the pisga. The Rebbe refers to it in Maamar and that alone as a pisga. What does the Rebbe write? Yud Tes Kislev. So you underline the Yud. Ha chag asher padah v'shalem nafsheinu. V'eur v'chayes nafsheinu nitan lanu. Hayom ha zeh u'resh ishona ledach. The Rebbe spells out Yud Hei Vav Hei. Let's not go chalom. The Rebbe edited it and left it as is, which means he consented that this, this is what it was. Basically, Yud Hei Vav Hei, again, Yud Tes Kislev, ha chag asher padah v'shalem nafsheinu, v'eur v'chayes nafsheinu nitan lanu. You take Hayom Yom, you'll be able to see it in front of you. And hayom

28:50 ha zeh u'resh ishona ledach, Yud Hei Vav Hei. It comes to the minhogim. The Rebbe writes, yom itzvados v'kabbalas hachlas tavos. Yom itzvados v'kabbalas hachlas is again Yud Hei Vav Hei. Since there's a beginning, a beginning, there must be an end. You look at the end of the Hayom Yom, what does it say? The Alter Rebbe says, "I don't want your gan eden. I don't want your Olam HaBa. I want only you alone." Not as dichale. What does the Rambam write? That the tzidkim, chachomim had a desire for the geulah only in order to understand the mind of the Creator. Exactly the same thing. Not exactly. The Rebbe said, fakert. The Alter Rebbe, what he said is even on a higher aveida, but basically on the same, on the same note, connecting with the Aibishter. Since there's a beginning and there's an end, so we must say there's also a middle. What is the middle? It was discovered the Rambam has eighty-three titles of halachos. This is before, two years before the Rebbe came out with learning Rambam. It's a separate yom. He has eighty-three titles of halachos. Hilchos yesodei hateirah, hilchos de'ot, hilchos talmud Torah, hilchos avodat zarah. These are all titles of halachos that have chapters and numerous halachos. Every day in the Hayom Yom from those weeks, the Rebbe reflects a title of one of these halacha titles. After the Rebbe is done with Hanukkah, the Hayom Yom begins Yud Tes Kislev. The Rebbe's done with the customs of Hanukkah. It comes

30:30 to Vav Tavos. Vav Tavos is exactly two weeks before the yahrtzeit of the Rambam. The Rebbe begins, da'as halikos avicha. You should be knowledgeable of the Aibishter because the deepest concepts should all be implemented and internalized in the person. Where is there in the Rambam the deepest concepts? The first halachos, hilchos yesodei hateirah, he speaks about the Aibishter. The next one, the Rebbe speaks about sparing oneself. This is actually coming up in the next few days, the Hayom Yom. Sparing oneself from cheit ha'kever and kaf ha'kelah, which is basically the punishments- That a person goes through after hundred and twenty. So what does the Rebbe say? How a person could spare himself through Mishnayos, through Tehillim. I think he mentions also Tanya. Basically sparing oneself from these Inyonim. The Rambam, Hilchot Dayot, speaks about things that bring about Kaf HaKela and Chibbat HaKever. In other words, the Rambam speaks about, you know, Dvarim B'teilim. A person should be careful not to just to gossip. A person should be careful, um, not to be involved in desires of world. These are all Inyonim which the Alter Rebbe says in Tanya bring to Kaf HaKela and Chibbat HaKever. Comes the Rebbe and writes on that day how a person could spare himself from it. The next Halachos in the Rambam is Hilchot Talmeda. Hilchot Talmeda. What does the Rebbe choose? That the Tzemach Tzedek spoke to the teachers of his grandchildren that they should learn with them in the curriculum also Pirush Hamilui of Tefilah, the meanings

32:16 of Tefilah. That is mamash Hilchot, Hil-- part of Hilchot Talmeda. Tes Teves, the Rambam's Halachos that follow are Hilchot Avodat Zarah. Comes the Rebbe and writes that when we say Oleinu, and we come to the verse, L'heiv velarik. In the Rambam, it is Hilchot Avodat Zarah. That day is Hilchot Avodat Zarah. Finally, the, the Rambam finishes Hilchot Teshuva, comes the Rebbe in the Ayen Yam on the tenth of Teves, Yaziv Roshe Darkei, V'ishu Avlach Beis Din. Basically, the Rebbe is following parallel to the Rambam. Then the Rebbe waits two weeks and continues with the next Sefer. And this is how it goes on, eighty-three Halachos through the, the... And the last Sefer the Rebbe finishes, as mentioned earlier, at the end of the Luach, where he concludes with, "I don't want Yagan Neidin, I don't want Yagam Hav, only Yagal." Three in the coming years, this is all in the mems, Rebbe spoke a Sicha that in the f-- one year of a person, in a person's life, one year reflects the seventy years of a person. What does that mean? That all the seasons that we have in one year just repeat themselves every year. That's why it's called Shana. Shana is, uh, the Have Nefir bring Shnia. Shana BeChazet repeats itself. It's a repetition. The melech, that means that every year we have a shleimus of the whole life cycle of a person. Okay, I wanted to see how it's reflected in Ayen Yam. This is a very poshita math formula. It's a,

34:01 it's a math of, uh, fifth grade. You take three hundred and eighty-three days, you divide it by seventy, which are the seventy years of a person. Chaf does that every five, six days in the luach is one year in a person's age. Right? Everybody's hanging in? Okay. Again, you take three hundred and eighty-three days, you divide it by seventy years. That's the average. You may have seen it by Meshiv Mesana. Every-- The remainder is five, six days, which means every five, six days in the luach, a person is a year old. Now, we see what's going on in the luach. After a month, the child is five years old. The Rebbe tells a story about the Tzemach Tzedek learning, "Vaychi Ya'akov es Mitzrayim," the Chamish Hamilcham. The next day, the Rebbe writes that the Alter Rebbe instituted the Chassidim Shedar Hamish Rasha. A few days later, the person becomes six years old. What does the Gemara tell us about six? That by six years old, Chinuch begins. Comes the Rebbe and writes that in the same sense that there is a inyan to put on tefillin every day, there is an obligation to think about the chinuch of the children a half hour a day. The person becomes twelve years old. The Rebbe speaks about something that a person is already obligated. By girls, it's eleven. By boys, it's twelve. The inyan of nedarim, a vow. A person makes a vow. What is a vow? A vow means he deprives himself of something, and when

35:43 he's twelve years old, he's-- it's already considered serious according to Halacha. Comes the Rebbe in Chaf Zayin, um, Shevat, and the Rebbe writes that Chassidim HaKedmin, the early Chassidim made a resolution in their Nefesh that anything, although it is permissible, but since it's an inyan of a teiva, it's a desire, so they deprive themselves from it. What is that? That's the theme of a nedarim. And that's exactly the age of twelve years old, when the child is twelve years old. It's interesting, even the beginning of Shevat, the Rebbe tells a story of the Re-- the Alter Rebbe, when he was nine years old, he made a calendar. Ten years old, and that's the age, the time, the slot is nine years old. When the person becomes bar mitzvah, the Rebbe speaks about, uh, putting in good charatat- character traits, HaShloshes Midis Teves. The person becomes twenty, the Rebbe speaks about parnasah. The person becomes forty, the Rebbe starts speaking about the shiur that the Tzemach Tzedek had, the Rebbe Maharash, learning Kabbalah. And the next few weeks, the Rebbe starts citing Svarim from Kabbalah, Etz Chayim, pre-Etz Chayim, quoting from Kabbalah without mentioning that it's Kabbalah, but it's obvious that it's from the first and foremost Svarim in Kabbalah, Sefer Yetzirah bechol. The Rebbe walks the person through his life. When it comes to sixty-five The Rebbe writes that the neshama came down here to accomplish lisanag al Hashem, to feel a tainuk of Hashem. Is when, uh, uh, for, uh, for when does a

37:27 person postpone it? And the Rebbe ends with a question mark. When it comes to seventy years old, the end of the luach, the Rebbe writes that the Alter Rebbe says, "I don't want your gan eden, I don't want your elom haba." This is all relevant then when the person finishes his aveiden world. There are also inyanim that are connected with the Rebbe's biography. Many inyanim that if we know dates in the Rebbe's biography, we see how the Rebbe reflects it in the ayin yam. When it comes to the Rebbe's father's yom haleves and his mother's yom haleves, the Rebbe will men-mentions the tzmach tzadik, since the Rebbe himself is a descendant from the tzmach tzadik. Yud Dalet Kislev, which is our Shabbos then, the Rebbe includes three things in one pisgam. He covers everything. Yud Dalet Kislev is the end of the planting season. It's from half Tishrei, Chesvan, half Kislev. What does the Rebbe write by the end? Yud Dalet Kislev, there's tzadik tomim yosher chasid. Tomim is one who... Similar to a tree, that the taste of the wood and the fruit is the same. And that's what David still wanted. When David created the trees, he wanted they should have the same taste. Tan etzei uperia shavam. So this is what the Rebbe is saying the last day of the planting season. That the goal is that the taste of the tree, fru-fruit and the tree, which they didn't do it that way, they didn't follow it. L'peel, this is what's mentioned

39:10 in Chazal. Yud Dalet Kislev is also, it was the Shabbos before Yud Tes Kislev, so the Rebbe speaks about chasid. But then the Rebbe brings a very interesting inyan, which is Merame's chasana. How is he Merame's chasana? God poshet. He speaks about a chasid. He says the aveda of a chasid is leyachdo kutsche b'richo ishintay, to connect the kutsche b'richo ishintay together. Anyone that learns my Morech Sidas about chasana, it is constantly mentioned that chasan is kutsche b'richo, ishintay is, uh, the kala. Which means basically that kutsche, yichud kutsche b'richo ishintay is the inyan of chasana. And the Rebbe includes it in that day, the day of his wedding. Since it is eighty years since the Rebbe published his first sefer, so b'meil it's a special chasich shivas, it's a special, uh, eis ratzon. As the Rebbe says, im b'shmeim, b'shmeinim, im b'gvure shmeinim shana. So this is a time to poshet, make a resolution to start learning the ayin yam every day. I'm sure in the minyanim they call it out. After davening, it was something that the Rebbe himself asked for it, and it is something that we poshet see wonders. I'll just finish with an interesting, uh, humorous story that happened with a, in Kahas. It was in the early 1980s, Tafshim Mem's. And a person comes in from California, a balabos, met Mamish, a chasid. And the shliach asked him if he can get him the ayin yam. He told him it's a calendar. Rebbe Shmuel Garnisch, he comes in, he's

40:54 given the ayin yam, and he gives a look, he says, "It is now Tafshim Mem Gimel. The luach is from Tafshim Gimel. Don't you have an updated calendar?" I told him, "This is what you're living with all your life." So I call paniyim, the Rebbe says, "Alfum that you should ere geshmak in the ayin yam, learning the ayin yam." As the, the many inyanim also of luach hakedesh that are chagav in the ayin yam. Open things, poshet, that happened in later years. And we see there's no hazbeh for it besides addition that this is what it is. I'll just mention one or two of them. One of them is benegeah to, um, Yud Oder. Yud Oder, the tenth of Oder, when it was the Gulf War, that's when they went into Iraq in 1990. Yud Oder. The Rebbe writes on that day that when we bench and we say tachnun, and if it's a day that we say tachnun, we say amen. It shows poshet how everything is in the ayin yam.