Hemshech Bosi Lgani 5710 (1950)

00:00 Okay, we're gonna be- begin now. We're gonna be discussing a topic for itself, the hemsek to the topic of last week about Yut Zvat. So we're gonna be discussing now the hemsek of my Moriy Hilula, Basse LeGani Tav Shin Yud. The Rebbe refers to it as hemsek, which means a series of my Morim that were released in, uh, uh, Tav Shin Yud, Erev Shabbes, right before Yut Zvat, Shabbes Parasha Boye, and the upcoming my Morim were released in the following weeks and, uh, up till Chodesh Nisan. So we're gonna be discussing where this comes from. When did the Friediker Rebbe say it? He did not say it nineteen fifty, 'cause he wasn't sayech, Parasha Mezal. Health-wise, he did not say any more my Morim then. So it was a my Morim that he delivered earlier, and he then released it in writing Tav Shin Yud, and actually already from nineteen forty-seven, it began nineteen forty-eight, that he would release my Morim that, uh, should be for purpose of learning on a specific day, a Yom Tov or a Chassidishe Yemei Depagra, which actually is something that we saw in our time when it was from nineteen eighty-seven, when the Rebbe stopped saying my Morim. So we saw that basically the, the my Morim were... Some my Morim were selected from earlier years, and the Rebbe edited them, and they were released for upcoming Yom Tovim. So we're beginning now from the first paragraph. Tsuras HaHemsek Lechalakaf. The image of the hemsek in these sections. The

01:41 hemsek HaMorim divrei masach Basse LeGani, and as the Rebbe refers to it as hemsek my Moriy Hilula, the hemsek of my Moriy Hilula, which began with the Hilula of Yut Zvat. And as we'll continue further, what was the reason that he gave out a maamer for Yut Zvat? It consists of four my Morim. The first maamer is Basse LeGani, to be studied on Yut Zvat Tav Shin Yud, in honor of the yartzeit of the Rebbe Tsena Rifka. The Friediker Rebbe's grandmother. In nineteen twenty-one till nineteen fifty, he said my Morim on this day in honor of his grandmother, the Rebbe Rashab's mother. So this is a maamer in honor of Rebbe Tsena Rifka, whose yartzeit is on Yut Zvat. The second maamer from this hemsek begins with the passei HaYeshivas Biganim, to be learned on Yut Gimmel Zvat, the yartzeit of the Rebbe's sister, Nasarah, his mother. Previous Rebbe's mother. These two, my Morim, were included in one booklet, and it was referred to with the title, "Kontras Yud, Yud Gimmel Zvat Tav Shin Yud," which means for the two days, for Yut Zvat and for Yud Gimmel Zvat. The third maamer is for Purim. Last- Recording in progress. The, the... It was Le-Legel Yemei Hapurim. It's called "Kontras Purim Tav Shin Yud." And the fourth one is, uh, Legel Beis Nisan, "Kontras Beis Nisan Tav Shin Yud." So hakal, in total, there are twenty chapters. Now, the Friediker Rebbe, when he said this maamer in nineteen twenty-three, he actually said this hemsek as two

03:32 my Morim. One long maamer of ten chapters and another maamer a week later for ten chapters. One was Yut Zvat, and one was Yud Zayin Zvat. One was Parasha Boye, Shabbos Boye, and one was Shabbos Beshalach. When it came to nineteen fifty, and there were my Morim that needed to be published for Yut Zvat, so they divided the maamer into four ins-- the hemsek into four installments. One installment to be learned on Yut Zvat, and then the f- uh, the Friediker Rebbe signed a new beginning for that second section, which is still part of that first maamer in nineteen twenty-three. So like five chapters, erev, approximately. And the second maamer begins with HaYeshivas Biganim. After Yut Zvat, the Rebbe did not wanna take upon himself to make a new beginning of a maamer, so he just continued the flow of the chapters without a beginning, just writing "Kontras Purim," "Kontras Beis Nisan," which means that this should be started on Purim, this should be started on Beis Nisan. This is basically what, what the seder was. So when you look at the beginning of the Kontras Be- Purim or Beis Nisan, you will not find a beginning. It'll just say, "Siftes Vav" or "Siftu Dalet." You know it's a hemsek from before. There's no beginning, there's nothing, just like, uh, distributed into four sections, four different dates. In total, there's twenty chapters. The Rebbe used a, a bichol of one of the Hasidim, older Hasidim, who had this whole hemsek in one of his bichol,

05:14 in one of his written books. Either somebody wrote it for him or he himself wrote it over, but the Rebbe relied on that, and that's what the Rebbe prepared for Yut Zvat. The Rebbe would select a my Morim, the previous Rebbe would approve it, and that's how, uh, they were released, uh, uh, different, uh, my Morim for different, uh, various dates. Now, the first two, my Morim, the second paragraph, are basically in contents based on a m- a maamer of the Rebbe Rashab from Taf Res Nun Ches, which is eighteen ninety-eight. The Rebbe said the Rebbe Rashab said that maamer, this is just the beginning of the hemsek some Basse LeGani of Tav Shin Yud. It's like five, six chapters. And they were later said by the previous Rebbe in nineteen thirty-nine. So that first section of Basse LeGani, we find it by the previous Rebbe, we find it by the Rebbe Rashab. By the pre-- by the Rebbe Rashab in 1898, by the Friediker Rebbe in 1939. Now, what we get to is something which was a big surprise for us because in general, the general, the general inyan of the hemshech bechalal, uh, uh, including all the prakim together, as mentioned, were said by the previous Rebbe in 1923. In a sense, I wouldn't say the word shock, nobody gets traumatized from that, but basically it was something which was a whole revolution. We figured, the Friediker Rebbe wrote in Maamarim in 1950. And, a-a-and, and to know that he said it earlier

06:55 on these dates of Yud Shevat was also a chidush. But it was then discovered, and it was discovered from this bichul that the Rebbe used in 1950. When that sefer came out, Taf Respeigim pedaled on that Shabbos, which was the Shabbos before Yud Shevat. The Rebbe began the Maamar with a verse, the verse with which the previous Rebbe began his first Maamar, from the, um, the, the two Maamarim that he said in 1923, "Va'hi be'ertzem hayem hazeh." So in a sense, the Rebbe is discussing Basse Legani, and he even is going to that Sif, which refers to Taf Shemem Vov, which is sixteen, chapter sixteen. I think he went to that Sif. Um, but the Maamar is a very short Maamar. It was said on Shabbos, and it was introducing a new Maamar that they discovered from the Friediker Rebbe, how he said the Maamar with a different beginning. Although the... everything else is exactly the same, word for word. Okay. Now we go on to the contents of the Hemshech. What does the Basse Legani consist of? The bottom of the right column. In the first two Maamarim of the Basse Legani, it stresses the inyan of drawing down the Shechinah here, lemata, and how it is accomplished through the avoda, the service in the Mishkan, and the Kerusim in the Mishkan. Because Keres in its, uh, literal mean-- name is Keres, which is the word shek-- ishe sheker, falseness. So it's basically the Kerusim of the Mishkan would convert the world to the

08:36 real truth, to the truth of godliness, uh, making a dwelling place for Hashem. So now we go to the next column. The chemes batezer, this is also expressed in the avoda of every person by shtus dikdusha. How does shtus come in here? Shtus inyan of cedarwood. The Kerusim were made from cedarwood. So in the same sense that there is atzei shitim, where they're made from, there is also the inyan in kedusha. In kedusha is the inyan of shtus dikdusha, higher than logic. There's higher than logic, there's lower than logic. By the world, shtus means foolish. In kedusha, there's the inyan of doing something which seems to be foolish, but be'eztem is higher than logic. As the Friediker Rebbe mentions, a certain sage who was dancing wild by a wedding, and he said that this was later they saw that after he passed away, there was a certain fire of certain flame that was over his resting place. So this is higher than logic. In the second two Maamarim, which is the second half of the Hemshech, the previous Rebbe continues with the avoda, which is lamai lametham vadat, tzivas Hashem. Uh, the end, elavoda seodem, it is midas hanetsach. Midas hanetsach means that when a person has to win something, because basically it is touch-touching the core of their soul, he'll put his whole, uh, life into it. That's the inyan of midas hanetsach, and that's the inyan of a war that a king is conducting. It's negeah to him in his etzem hanefesh. And

10:15 midas hanetsach, which means being victorious, is a midah, a characteristic, a character trait in a person's nefesh which touches the core of the soul. Now we go on to a certain reshimah of the Rebbe. The Rebbe writes, documents what took place when he handed the Friediker Rebbe the Maamar Basse Legani to learn for Shabbos and then Yud Shevat, and then for Yud Gimmel Shevat. That kuntres that contained the two Maamarim. This is a very rare reshimah. It shows how cherished the Rebbe, um, um, cherished experiences by the previous Rebbe. Every move, every, e-every tnuah. And this is what the Friediker Rebbe is handing the Friediker Rebbe, the last Maamar that he released. It is before Shabbos. Let's say now in this time of the year, it's about four or five o'clock in the afternoon. And this talk was the next morning, eight AM. So this is mamash. So the Rebbe really treasures how the reaction of the Friediker Rebbe when he handed him the Maamar. It's a reshimah which the Rebbe wrote for himself, and the Rebbe released it in probably in the sixties, which was a big chidush. Generally, the Rebbe did not release any of his reshimahs. The Rebbe writes like this, "Hemshech ze," this series of Maamarim was released by the previous Rebbe to be published, and its beginning is Maamar Basse Legani, exclusively to be learned on Yud Shevat. And the yartzeit, which is the yartzeit of his grandmother. "HaMaamar hu vamebeis hakedach," the Maamar was brought from the binder, "beyom

12:06 vav Tevet." It was brought Friday, Tevet. When I brought the maimer to the kuntras, because there's two maimerim there, to my father-in-law, the Rebbe, I found him in his room sitting on his chair near his table. The siddur is open for him. He's up to the end of Hodu Lavaya and is the beginning of Pesach Haliyo, which means the preparation for Friday Mincha, which this is customarily said, Friday Mincha. I placed the kuntras on the table. He nodded with his head as a confirmation and satisfaction that the maimer came, the maimer, uh, arrived. Then the Rebbe describes the next day. Now, when we look at the inyan, which very interesting how the Rebbe's medayak here. The Rebbe writes that it came from the binder. It's interesting because it, it do- it, it would seem that it was a bound safer, but actually it was a stapled booklet. Stapled booklet from, I don't know how many pages. It's, uh, it's 10 sifim of a maimer of the hemsach, and it's double-sided, so it, it wasn't so much. But the Rebbe calls it kedach for whatever reason. A second inyan is the Rebbe writes be yom vav teshvat. What's the writing out vav? So there can be two explanations for that. One explanation is that yom vav means that when you write sometimes a letter which not-- cannot be recognizable, distinguished, so you write out vav al vav. Like vav is a very... It's a vertical line and it's... Sometimes it can be missed. So therefore they

13:54 write out vav al vav. Vav al vav, a gematria, the numerical value of the words vav al vav is gematria yud gimel, 13. The number 13 reminds us yud gimel midas harachamim, attributes of mercy, another, uh, inyanim that are alluded to in the number 13. But there's also another inyan here. Yom vav comes to mind about a letter that the Rebbe once wrote, and he wrote shishi b'Shvat. Shishi b'Shvat means, uh, uh, the sixth of Shvat. So the Rebbe said-- the Rebbe was asked how come he has to write out shishi? Why doesn't he write out vav Shvat? So the Rebbe says, "Go poshet." The Friediker Rebbe is the day, the day haShishi, the Nosi haShishi. He's the sixth Rebbe. In L'eilu metzavcha vivos, the Rebbe spells it out, haShishi. Yom Shishi, which this could also be what the Rebbe spells out here, be yom vav, the, the vav writing out. L'mocharat say the next day, yud shvat Shabbos kodesh parasha Bo El Pare, and the Rebbe brings from the Zohar that pare in kedusha on high is a very high level in kedusha. The word pare means revelation. The spirro vizgal yon kol nehdin. All the lights are revealed. That's how it is pare lema'alah. Lemato, pare is a goy achman. He's a, he's a... He poshet, uh, was a king of Egypt, and that's it. So the Rebbe continues, b'shosh meina ba baker, eight o'clock in the morning, the Friediker was in stalker. How is the Friediker Rebbe connected with number eight? Friediker

15:49 Rebbe is the eighth one from the Bashem Tif. The Rebbe made a point of it, uh, in various occasions. Umeni az, um, umeni oz, and from then on, many of Chassidich Abba dan Anash took upon themselves in the day of Yud Shvat, the yom ha'lula shalay, to learn this maimer that has its name, Bas-eli Gani Tov Shin Yud or Bas-eli Gani ha'shis. Now, what is Bas-eli Gani T- Why did the Rebbe change the year? Why has it changed to a different year? Tov Shin Yud was up till then, but it seems like as a siman brocha, the year was changed later to a, uh, a, uh, different year which gives out a certain roshei teivos. Ha'shis means Hashem is borech, an abbreviation. So seems like, uh... So even when... Interesting then, you take a Sefer Hamaimorim Tov Shin Yud from the Friediker Rebbe. Up till Yud Shvat, the header of the pages are Sefer HaMaimorim Tov Shin Yud. After that, Sefer HaMaimorim ha'shis. Middle of the year, the name changes. This is, uh, is connected with the Rebbe, what the Rebbe writes here. Okay, now we go on to various hints that the Friediker Rebbe, um, mentions in this maimer, beregit to the istalkus. Uh, remazim in the maimer. Be'eizeh mekomos, in certain places in the hemsach, it is hinted to the istalkus and the avoda that the Friediker Rebbe did all his life, be'alma deyn, which is something that Rebbe himself points out to it, the hint that, uh, beregit to this inyan. In

17:39 the beginning of the hemsach, halaposek Bas-eli Gani, it says, "Legan ein ksiv kan ela legani legnuni. L'mokom sha od yikri b'tchila." It doesn't say legani, it says legnuni. The legani means legnuni to my original residence. The ikar shechinah betachtonim, I said. The shechinah was in this physical world, and through the seven sins, they went back up, and it was removed. V'aino, the avoda of now is to draw down Elokus in the world and make this world a dwelling place for Hashem. So this is one inyan, the avoda. This is the avoda summing up the service, the avoda, the dedication, the, the- His whole life, Friediker Rebbe was making this world a dwelling place for Hashem. He was the one, the first one that introduced translating Mayim in, in other languages. In nineteen twenty-eight, he already turned to someone asking them if it's possible to translate a certain maymer, which was a very special maymer, and even by Hasidim today, this is considered a very unique maymer, in six languages. Maymer six, I think it was Polish and German, a whole array of, of languages to-- that it should get around. Which maymer was that? The, the maymer is Kinyan Achaim, which is a Rosh Hashanah time maymer. It-- there's, uh, three volumes of the Friediker Rebbe's maymer called Kontrasim because they're all... they came out originally as booklets. And this is one of them, the fr-- the, from the first volume, from Tefillios Perches. And the Friediker Rebbe really wanted to make a big thing

19:20 from this maymer. It's a pashat people should learn it, people should know. It's about in Yiddish, and that's why he wanted it in all languages. And he was then in Poland. So bemeheilah he wanted it to get around to other Hasidim. I mean, that's basically the kavana of the Friediker Rebbe was inyan of hafratsat hamayim, spreading the wellsprings. Now we come to another point, which is a very, very direct mention. Lashon haMidrash, in the end of the first maymer which was given to learn on Yut Zvat, the Friediker Rebbe says, "Ein adam shalek leimer hamtinuli atzer ese chas bnei seiv atzar tsav vlabesi." A person is not in control of saying, "Wait for me, I'm not ready for the hundred and twenty. Wait till I take care of my calculations, my business. I give over my family, what, what I want to, uh, give over to leave with them." Nobody could say, uh, uh, uh, you know, that he has time. They should wait. "V'lachein ein ditris asman muche," therefore a person should not wait for-- to not to postpone for a later time. "Ki mi hu ha yadei it iz mari." Who knows when their time is up? Time is up. And this is the Friediker Rebbe saying. The Rabem surely knew when their time was up. I mean, it was very obvious before the hishtalsvus, months before, they were already dropping lines v'chulum. Now, in the last hemshech that the Friediker Rebbe wrote, he writes... The Rebbe says he c- he clarified everything

20:53 and he was meramez everything. And in the Hemshech HaMayim at the fourth installment of Beis Nissan, he writes, "Venigeam midas hanetsach," which takes-- touches the core of a person's neshamah. In order to win a war, so the king is completely involved because that's his essence. "Bemeheilah v'lachein reyam," therefore, we see that for the sake of winning a war, they give out all the treasures, treasures that were concealed from generations. And the king himself is standing in the details of the war and throws his life into it. And all this is to win the war. So the Rebbe takes this Hemshech and says the Friediker Rebbe is talking about our time. That was nineteen fifty, the last month before the geulah, the time of the completion of the birurim, refinement of world. "Ivu zochinu," if we would have merited, the Rebbe says, all these iynim would be maspik, would be sufficient to win the war, and the Friediker Rebbe would have been leading us to the geulah. But... Rebbe, you see over here the three dots. That means that there were tears. Uh, the Rebbe choked with tears. "Ze lo hayah maspik." It wasn't sufficient. And the Friediker Rebbe adds, "VhaMelech mas lechayav meleged." The Melech threw in his whole life into it, which means the hishtalsvus. And as it says after that, that the Rebbe cried very much. Okay, now we're going to the studying the Maymer Bas Eli Gani Bal Peh. The Rebbe advised, with the skisse of taf shin Yud Alef going into

22:26 the next column, "Hine ni latzi," I am suggesting that they should review either the whole entire maymer, which means the first maymer, or a part of it that the Friediker Rebbe gave out to learn the Yei المس talchos and misman lisman to think about it. The Rebbe says this is something that comes in very handy, especially when a person is being approached by the Yetzer Hara. And here he speaks about against the inyan of ruach shtus. So when the Rebbe says he looks into the maymer, and that should be sufficient. In a letter that the Rebbe wrote, Heros Veyut Zvat, after Ma'ariv, they should chazer a chelek review, a chelek of the Maymer Bas Eli Gani Bal Peh. This is all the first, uh, part, the f- the, the first, uh, uh, s- uh, quarter of the Hemshech. After Shacharis, they should continue the next few chapters and conclude it after Tefillas Mincha, which means basically to conclude the first Maymer Bas Eli Gani, which was released exclusively for Yut Zvat, to review it over the course of the three tefillahs. Bas Eli Gani taf shin Yud Alef on this day, nineteen fifty-one. The Rebbe accepts the Nasiyus and he delivers his first dis- maymer, Bas Eli Gani. In other words, by saying the first maymer, he actually is accepting the leadership. That's why the Rebbe stayed away a whole year from it, because there shouldn't be any interpretation that, that, uh, he's accepting the Nasiyus. And waiting through the year and seeing that there's

24:00 no choice, so that's basically what he took upon himself. And somebody who knew the Rebbe from France said, "If you would know how private the Rebbe was, that people shouldn't know anything and how the Rebbe stayed away from the public eye, it's, it's a hundred and eighty degree turn. It's possible like a mesirus nefesh in order that the Friediker Rebbe's work should continue." Now, there's a Pesach Dover here, which I'm gonna mention, uh, which I'm hinting to in the parentheses, a very interesting midrash. The midrash says, where this one signed, this one began. Avraham Avinu, when he gave the beracha to Yitzchak, so it says, "Vayiten es kol asher lo liYitzchak." He gave everything to Yitzchak. How did Yitzchak begin his beracha? "Vayiten l'cho haElokim," inyan of giving. Well, how did Yitzchak finish his beracha? "Vayikra Yitzchak l'Yaakov bnei." Yitzchak called to his, uh, uh, son Yaakov. When Yaakov wanted to gather his children for beracha, so it says, "Vayikra Yaakov l'bonu," we just said it a few weeks ago in Parashat Vaychi, he called his sons that they should gather, "Yosfu vagid lachem." How did Yankiv finish? "Ve-zeh sha-sh'dibra elav aviyam" This is what he told them. How did Meisha Rabbeinu begin? "Ve-zeh ha-berakhah." Started with zeh. This is the berakhah. Meisha Rabbeinu finished, "Ashreikhah Yisroel," praised are you Jewish nation. So David HaMelech began, "Ashrei hoish," praises the person. So w-where this one ended, this one began. It's very interesting. It's like a whole sequence over here. So the Rebbe makes a point,

25:44 the same thing we find by the Rabbeim. The last ma'amar that the Rebbe Rashab said in public was Reishit Goyim HaMalakh. So the Free Frierdiker Rebbe said that ma'amar. Yes, he said it for person privately. He called in the person in the room, he closed the door. The person was, was zechar to be mesadas of Rebbe Rashab. He closed the door, and he said for him the ma'amar. And that was the ma'amar of the Rebbe Rashab, the last ma'amar in public with ha-ores, with comments. The next week, the Rebbe Frierdiker Rebbe again called him in. The first week when he called him in, he said, "Listen, my father told me to say Chassidus." The shiva finished exactly on Shabbos, and this was Shabbos afternoon. Says, "What can I do? Who am I? What am I? But my father told me to say Chassidus, I have no choice." The next week, he did it again. Frierdiker Rebbe called him in, closed the door. At this time, the chassid opened the door and the public came in, and the Frierdiker Rebbe didn't say anything, and that's how it started in public. The last ma'amar that the Frierdiker Rebbe released was Besig Ligani. The first ma'amar the Rebbe begins is Besig Ligani. So here we see where this one concludes, this one begins. Now, it's interesting, in Taf Shin Yud Alef, although we know that the Rebbe always mentioned older Rabbeim, in Taf Shin Yud Alef the Rebbe did not mention older Rabbeim yet. He mentioned only from

27:14 the Alter Rebbe on. The Shabbos after, which this year is the same qios. It's supposed to be a very special Lubavitcher year. It's Yud Cheshvan is Fri- Wednesday, like the time the Rebbe took the leadership. Shabbos is Yud Gimmel Cheshvan, the Rebbe's nesher nesher is your time. So the Rebbe said by fabrengen it bothered him why he didn't mention the Bas Shem Tov and the Mezitcher Maggid. The Rebbe says it, it irked him. The Rebbe says, "Why did I not mention?" Because when the Frierdiker Rebbe delivered the, the, the ma'amar at the Rebbe's Kabbalas Panim, the wedding, he started from the Alter Rebbe. So therefore, the Rebbe also started from the Alter Rebbe. The Rebbe says, "Aber af al pi ken," it's bothered how come he didn't mention. Therefore, in the ma'amar, the Shabbos after, the Rebbe mentioned Bas Shem Tov and the Maggid, and from then on, he would mention them in all the Besig Ligani ma'amarim. Including in later years, in the 70s, the Rebbe would begin mentioning his father. And after 1972, for at least a few years, he mentioned the Arizal because it was then four hundred years from the Arizal. And 1984, when we began learning Rambam, the Rebbe start to mention Rambam. So chassidim were medayek and really monitoring who the Rebbe's including the Besig Ligani. It wasn't like a ma'amar mentioning just it was with a sequence. Okay, the sequence is not, not always was exactly Bas Shem Tov, Maggid, Alter Rebbe. Although the Rebbe was very particular.

28:48 This was the Rebbe official ma'amar. A ma'amar Besig Ligani took about thirty-five, forty minutes. And if it was Shabbos, we had one in the daytime and at night another one. Why am I saying another one? Because although it began the same and it's focusing on the same sef, but the Rebbe would put in... sometimes would change things around. Like a reference of the Rebbe Rashab, he would once mention this reference or sometimes mention another reference. The Rebbe would also send out a note before the, the, the, the ma- the ma'amarim were... before the, the ma'amar was delivered, that they should be able to look up the references on, on what the Rebbe based his ma'amar. And at times, the Rebbe would even send out a piece of the ma'amar of the Rebbe Rashab, for example, which was not accessible in order they should understand the Rebbe's ma'amar. It's the only time in the year, over the years, that the Rebbe would send out references before. Bas Shem Tov, Keses Shem Tov, Maggid, exactly the page numbers and everything. Now we're up to the last paragraph on this page. The Rebbe would customarily at the fabrengen of Yud Cheshvan till Taf Shin Mem Ches begin the ma'amar on Yud Cheshvan with Besig Ligani and explain a chapter, a specific chapter for that is in accordance with that year, that, that is, uh, relevant to that year. So this year, this year is thirteen. So we have two ma'amarim from the Rebbe on chapter thirteen. Taf Shin

30:25 Chaf Gimel, 1963 and 1983. Okay, so now we're going to the next, uh, page because the inyonim that were explained in the tale of older Rabbeim, including Bas Shem Tov and the Maggid, Rebbe would explain re-reference from all of them. The Rebbe finished the first cycle, twenty years, in 1970. 1971, everybody was wondering what's gonna be. I, I remember those days. And the Rebbe began again Besig Ligani. New things. The Rebbe start to elaborate on new topics. In the Sefer of my ma'amarim, Besig Ligani, Chelek Alef, you have all the ma'amarim included. It was published in that Sefer from Taf Shin Yud Alef through Taf Shin Lamed. And as a supplement, you also have Sichas and letters from the Rebbe Bemegia to Yutzrat. Now we come to something which is very interesting, and it shows how every Rebbe had a special, uh, uh, uh, uh, had a special Inyal Anhoge when it came to twenty years, the twentieth anniversary. It says in Sefer HaSichas Tav Shin Hei, a Sicha from the Friediker Rebbe, that the Rebbe Rashab, when he said in my Madim of Rosh Hashanah Taf Res Samach Gimel, that's late 1902, he spoke then about the, the concept of Chai Be'etzem, Chai Le'achis, which are two different levels in, in godliness. One is sustaining the creation and one is higher than the creation. Chai Le'achis is sustaining, Chai Be'etzem is the essence alone. It's not mentioned here in detail, all the details, but I'll mention it anyway. It was in Taf Shin Hei,

32:05 the Friediker Rebbe tells the story, that in Taf Res Samach Gimel, an older Hasid said to the Friediker Rebbe in the presence of the Rebbe Rashab, "You understand why your father chose to discuss, to, uh, deliver discourses, my Madim, on this topic? Because it is now twenty years from his father's yartzeit, his talcus." Twenty years earlier, the Rebbe Mahrash was in Stalik. When the Rebbe Rashab heard this comment, his face changed color. He realized that somebody picked up on it. It was the Raj Bats, one of the bigger Hasidim. So the Friediker Rebbe tells this story, and the Rebbe writes a whole footnote on this story, which is also twenty years after the Rebbe Rashab's Stalkus. Friediker Rebbe chooses the same topic. Yeah, now we go to the next column, and with this we'll understand the end of the Basilegani Taf Shin Lamed, which is twenty years after the Stalkus of the previous Rebbe, nineteen seventy from nineteen fifty. And the Rebbe speaks to the and when a person looks at it, he would not have any idea how does it come in. It has nothing to do with that chapter in chapter twenty of Basilegani. But Mashpiyim, I actually heard it from one of the Mashpiyim fifty years ago, that this is basically where, where, where they picked up on it, because it's like this, it's exactly twenty years, a pattern. Every Rebbe, when it came twenty years of the Elul of the previous Rebbe, they would discuss in the Maimer this Nekuda, which

33:49 is basically a Nekuda of a level of a Rebbe, Chai Be'etzem, Chai Le'achis. And here we see how accurately all the Anhoges of the Rebbe Yimar. Bemegia to the Maimer Basilegani and Yud Aleph, nineteen fifty-one, and its editing is described in Sefer Yemei Breshis. Uh, interesting also another Remes, the Friediker Rebbe, when he speaks about Basilegani, he says, in its place. So the question is, what's the point? I, I mean, we know Basilegani is a posek in Shira Shirim. And Bemela, we know that, uh, the, the Medrish is on Shira Shirim. The answer is there are two different places where this is brought. In Medrish Vayikra Raba and in Medrish Shira Shirim Raba. What is the difference? The context is the same, but the one saying it, it's a different name. In one place it says one name. In the place of Shira Shirim it says, Said Rab Menachem, the son-in-law of Rab Yesna, which is the Rebbe's name. This is a word from Rabbi Greenglass. When Yud Shvat was Shabbos, there were two Maimarim, one in the daytime, one at night. The Rebbe would, uh, prioritize the Maimer of at night. It was a more formal Maimer because it was heard in, uh, uh, it was re- it was recorded. So it's more formal, and if they needed to edit, they never had a choice to edit both Maimarim. The Rebbe would prefer the one that he delivered on Meitzori Shabbos.