Bais Nissan: Hilula of the Rebbe Rashab (5680/1920)

00:02 The Kesher to Yem Beis Nissan, the Yem Haistalkus and the Yem Haulula of the Rebbe Rashab. He was in Istalkus in the year Taf Reish Pe, nineteen twenty. It is now a hundred and one years since the Istalkus. We'll discuss various Inyonim that the Rebbe spoke b'kesher to the Rebbe Rashab. It was Thursday onto Friday, on the twenty-second of Adar, the Rebbe Rashab became ill. According to the professor who was treating the Rebbe Rashab, visiting the Rebbe Rashab, it was typhus. The Rebbe writes in the Hayom Yom that The evening before Sunday, which was Sheini B'Nisan, the second day Nisan, in the year Taf Reish Pe, three thirty AM, the Rebbe Rashab was in Istalkus, and his resting place is in the city of Rostov on the Har Don, the lake, the river, which is called Don. The Rebbe in a letter, Beis Nisan, Taf Shin Yud, nineteen fifty, connects the second day of Nisan with an interesting, uh, controversy in Gemara, in the tractate of Rosh Hashana. There's a controversy if the world was created by Tishrei or by Nisan. When it is mentioned Tishrei, that means the twenty-fifth of Elul. When it is mentioned Nisan, that means the twenty-fifth of Adar. So the Rebbe says, according to the opinion that the world was created by Nisan, then mele, since it-- the first day was the twenty-fifth of Adar, therefore, Beis Nisan is the first Shabbos of Maaseh Bereishit. It's seven days after the twenty-fifth of Adar. And what was the uniqueness of that

02:32 Shabbos? The first Shabbos right after six days of the creation, that there was no darkness there. It-- the light lasted for thirty-six hours. Night was like day. And this was according to the opin-opinion that it was by Nisan the world was created, which means the twenty-fifth of Adar, mele this was Beis Nisan. Another occasion based on a word of his father, the Rebbe once commented benegeir to the balkena when they were reading the name Yissachar in Parshas VaYetse, where it appears the first time in Chumash. So there are various customs. And it seems like that the balkena read expressing the name Yissachar as Yissaschar. So the Rebbe said according to the beer of his father, he wrote in a letter that the two sins, one of them is reflecting the revealed part of Torah, and one is the pnimi yusar Torah. And therefore, when this name is expressed, we only express one of them in a expression of sounding the sin, and the other one is silent. And this is based on a letter that the Rebbe's father wrote benegeir to Beis Nisan, the stalkers of the Rebbe Rashab. And Beis Nisan is also the day which ref-refers to the second one of the Shvatim, the Nasi, the leader of the Shevet who brought offerings when they, they made the dedication of the Mishkan. It was Yissachar. Yissachar is the Inian of Torah, and that is reflected by the Rebbe Rashab, that the Rebbe Rashab founded a yeshiva where they learn nigla de Torah and

04:52 pnimi yusar Torah. In the Hayom Yom of Beis Nisan, the Rebbe writes that the first ma'amar that Rebbe Rashab said in public after the Istalkus of his father, this was a day after the Istalkus. Istalkus was Yud Gimmel Tishrei, and a day later, the shiva finished, it was, um, Alef Sukkot. And the Rebbe Rashab said a ma'amar on the second day of Sukkot, Taf Reish Mem Gimel, late eighteen eighty-two. And the ma'amar began with the verse, which is from the Musaf of Shabbos and Yom Tov. Last ma'amar that he said in public while in this physical world was in the Sudar of Purim, Taf Reish Pe, nineteen twenty, and it begins with the words, That Amalek is the first of all the nations, and ketz, he made-- the ketz samlah esek means an end was placed to the darkness. We can possibly add that the diyuk of the Rebbe here that referring to the maimer that he said in public as the last one, be'al madain, is because in Shabbos Parshat Ki Sisso he also said a maimer on the verse, but there were only a few people present. It wasn't barabim, it wasn't even a minyan of Hasidim. The melech Rebbe's medayik that the last one he said barabim was Sudas Puri. Another diyuk that we can elaborate on, that the loshen is be'al madain, the last maimer he said in this world, is because we see that there were times, one of them is noted by the Rebbe, that in Tov Shinhei, late

07:05 1944, Rebbe Rashab appeared to the Friedrich Rebbe as the Friedrich Rebbe was in the United States already, and said to him a maimer on the posik of his kapitel tilim which corresponds to his age, as it's mentioned in the writings of the Friedrich Rebbe. Im yirtzah Hashem, in the next installment we will continue with Beis Nisan. Behem shechta the early installment benagir to Beis Nisan, the Yemai Stalkos, the Hayulula of the Rebbe Rashab. We continue now with installment number two discussing additional facts benagir to the Stalkos. It was Metzoi Shabbos, the evening before the Stalkos, around 10 p.m., going on to Beis Nisan, the Rebbe Rashab said, Ich geh im Himmel, die Ksovim, lo zich far eich. I am going to heaven, the writings, my writings, manuscripts, I am leaving for you. The Rebbe on various occasions explained the two phrases that it's actually one concept. When the Rebbe Rashab said, Ich geh im Himmel, I'm going to heaven, und die Ksovim, lo zich eich, it does not mean that he finds himself in the higher heaven and his writings are found somewhere else in a second place. But his sacred intention is that he, as he is in his essence, as he finds himself in the level of Himmel, of heaven, very high spiritual level, also there he finds himself in his Ksovim, in his writings. And when one studies his writings, his teachings, one is connected with him as he finds himself in those high levels, the higher spiritual worlds. In the same

09:29 sense as it is explained by our sages that the acronym, the abbreviation for the word Onechi, in Hebrew meaning I, the beginning of the Ten Commandments, stands for Anon Nafshi Ksovis Yehovis, that Hashem has inscribed himself and has enclosed his whole essence in Torah. And likewise by tzaddikim who are compared to their Creator, that they have enclosed themselves in the Torah. And the melech, when a person learns the writings of the Rebbe Rashab, the teachings of the Rebbe Rashab, he is connected to the Rebbe Rashab as the Rebbe Rashab finds himself in the highest spiritual spheres. The Rebbe over the years mentioned that it is known, the Piskom, the quote of the early Hasidim in the time of the Rebbe Rashab, that the Rebbe Rashab is considered the Rambam of Torah Sachsidis, the Rambam of the teachings of Hasidim. And the reason is because the Torah Sachsidis, as Hasidim is explained and elaborated on in his discourses and his maimodim, it is in a very orderly fashion and explained in a very systematic way with parables that clarify the topics that are discussed in these maimodim. And in the same sense that the Rambam writes when it comes to his sefer Yad HaChazoka, which is a sefer of the Rambam Yad 14 Svarim, which is the code of the entire Jewish law, that it was written in a very clear manner, short, and everything is with its fullest clarity. Likewise, when it comes to the maimodim of the Rebbe Rashab, the Torah Sachsidis, as it

11:49 is elaborated on in the discourses of the Rebbe Rashab in a very clarified manner, clear language, and the topics are also very accessible that a person would be able to understand it. The Rebbe, when he speaks about Beis Nissan, the Rebbe writes in a letter that Beis Nissan consists of two aspects. One, it is the Yemai Lulah, the day of the istalkos of the Rebbe Rashab. And bemeilah, the Rebbe says simultaneously, it also is the second concept that the previous Rebbe then assumed leadership. The previous Rebbe was the one and only child of the Rebbe Rashab, and bemeilah he simultaneously became the successor of the Rebbe Rashab. He became the Nasi and the Malik of our generation. Shabbos Parshat Sav, which was at the end of the Shiva after the Rebbe Rashab's istalkos, it was actually the last day. It was after Mincha, a Hasid named Rabbi Moshe Dober Rifkin was called in to the previous Rebbe's room, and he said to him as follows, My father has instructed me, I should say, Chassidus, deliver a Chassidic discourse for Anash Chassidim. And the Friedrich Rebbe felt very humble and expressed himself that who am I, Vachulu. But, he continues, my father has instructed me to do it, and therefore I want to fulfill his will by saying for you, delivering for you a Chassidic discourse. And that is how I will fulfill the wishes of my father. And the previous Rebbe then closed the door of the room, and he said the Maimer Reishes Goyim

14:12 Amalek, which is the last Maimer that the Rebbe Rashab delivered in this world. He said the Maimer letter by letter as the Rebbe Rashab said it, and he added also additional comments. So the Rebbe writes that this is interestingly based on a Medrash Tehillim. The Medrash Tehillim, chapter 1, paragraph 5, speaks about a hemshech of generations from Avraham Avinu till David HaMelech. The Medrash says where Avraham Avinu signed off, Yitzchak began. And where Yitzchak signed off, Yankiv began. What does the Medrash say? That Avraham Avinu, before his passing, it says, He gave everything to Yitzchak. How did Yitzchak begin his blessing to Yankiv? He started with giving. Hashem should give you. Yitzchak, when saying farewell to his son, who was Yankiv on the way to finding a shidduch, it says, Yitzchak called Yankiv. He called him in. The word vayikra calling. Likewise, when Yankiv was giving the blessings to his children, how did he gather them? Vayikra Yankiv Lebonov. He called them and gathered them together and gave his blessings. Yankiv concluded his broches with v'zeis asher dibel hem aviem, as the Chumash says, this is what Yankiv told his children. The Meilah, since he concluded with the word v'zeis asher dibel hem, therefore when Moshe Rabbeinu came to bless the Jewish nation, he began with the word v'zeis. V'zeis ha'brocha. This is the blessing. This is the last parasha portion of Chumash. Moshe Rabbeinu concludes with asher echo Yisrael, praised are you, the Jewish nation. The Meilah, when David HaMelech began Tehillim, Psalms, he

16:42 begins with the pasuk asher yo'ish, praised is a person that goes in the right path. So this is what the Medrash says, where one signs off, the other one begins. Likewise, we find it when we get to the Rebbe Rashab, that when the Rebbe Rashab concluded the last maimer in public, beginning with the verse Reishes Goyim Amalek, so the previous Rebbe began his nasiyos, his leadership, with this very maimer, this very discourse of his father. And we can also add that likewise in the next generation, the previous Rebbe released the maimer Bosi Legani in 1950, before his passing on the 10th of Shevat. Likewise, a year later, the Rebbe opened up delivering discourses with this very verse, Bosi Legani 1951. The Rebbe concludes in a letter that Beis Nissan, the Yemai Lulah of the Rebbe Rashab, and the beginning of the leadership of the previous Rebbe, who, who this day is an auspicious day for every man and woman to take upon themselves to follow in the path which the Rabbeim, the above-mentioned Rabbeim taught us, and a resolution Which will be solid and last through the year, and based on the promise of our leaders, the Neseum, in writing and orally, this is the vessel to receive their blessings in a physical sense and in a spiritual sense. A hemsek to the earlier installment of the Negiah to Beis Nissan, the Yemayelula of the Rebbe Rashab. Continue now with installment number three. I will discuss various notations that the Rebbe marked in his journal

19:05 while observing minhogim, customs that the previous Rebbe had while he was commemorating Beis Nissan, the Yemayelula of his father, the Rebbe Rashab. In the Yeman, in the diary of the Rebbe, on the 2nd of Nisan Tov, Rish Tzadik Ches, which is in 1938 in Paris, the Rebbe notes in his Yeman the minhogim of what he saw by his father-in-law, the previous Rebbe. The previous Rebbe lit five candles that they should be on for the 24 hours of the Yemayelula. And he explained that this corresponds, it reflects the five names that the Neshama has, which are Nefesh, Ruach, HaNeshama, Chaya, and Yechida. And the Friedrich Rebbe continued that his father would light only one in an obvious manner, and the additional four people did not know about, although he also lit them, but privately. The previous Rebbe was particular to light them himself, the five candles. In addition to the five candles mentioned, there were two candles also lit on the Amud where the previous Rebbe would daven for the Minyan. The previous Rebbe davened all the Tefillahs for the Amud. The Rebbe makes note that Ma'iriv was about 50 minutes, 5-0 minutes, and likewise Mincha. Shacharis was about two and a half hours. After every Tefillah, the previous Rebbe would say Mishnayis and the Kadesh, the Rabbonim that follows the Mishnayis. Since Beis Nissan is in the month of Nissan, when we also recite the Nasi for every day, the Nasi is the leader of the Shevet, which would bring a contribution for the dedication

21:43 of the Mishkan. So the Rebbe makes note that the Friedrich Rebbe would say the Nasi and the Yiratson before Tehillim, and the Mishnayis mentioned above would be following after. When the previous Rebbe was up to the blessing Hatef Shimcha, which is in the quiet Shemoneh Esre of Shacharis, and also while he davened Mincha in the loud Shemoneh Esre as the Chazan, the Rebbe writes the rest he doesn't remember, when he was reciting the words Hatef Shimcha, he bent down his head to the right side, to his right. When he said Ulecha, Hatef Shimcha Ulecha, he bowed down his head to the middle, to the center. When he said Noia, he bowed down his head to the left. When he said Lehodis, he again bowed down his head to the center. At the end of the Shemoneh Esre, after saying HaMevorach Esam Yisrael BaSholim, after the word BaSholim, he would separate his legs. Which this was also a custom by the Rebbe Rashab. The Friedrich Rebbe said that we also say DeYiratson after the Nasi, and in Lubavitch, Keonim and Levian would also say it, although they know as a fact that they come from the tribe of Levi. Nevertheless, they would say DeYiratson. Likewise, the Rebbe Rashab told Rab Meisha Horenstein, who was a Keon, that he should say DeYiratson because this refers to the Ibur Neshama, as the Rebbe mentions it in Vayem Yem on the 1st of Nisan. We don't say the Haftarah of Orvah unless Erev Pesach is on Shabbos. But privately,

24:00 when being Ma'avasedra, they would say the Haftarah of Orvah and also the Haftarah of the Parsha of that Shabbos. Same thing is also in regards to Shabbos Rish Hedes and others, other calendar settings when two things fall out in the same Shabbos, we say the two Haftarahs privately. This is mentioned in Vayem Yem in various places. In a second Yeman diary that the Rebbe noted for himself on Beis Nisan Tov Shin Daled 1944, and the previous Rebbe was already in the United States, the Rebbe notes that Beis Nisan fell out on a Sunday. And the earlier evening Ma'avasedra, they lit the Yortsayk Licht before Borchu. And the five candles on the Stender were lit after Borchu. The previous Rebbe told the Rebbe that his father, the Rebbe Rashab, told him that he would be mavlia, which means he would not say the word loudly in order that the listener should not pick up on it, that in a day of a yahrtzeit, he would say v'hamrachim in the Neiden. He would add the letter vav before hamrachim. Although usually the word hamrachim is said without the vav. And the Rebbe continues in this notation that this relates only to Minhagot Beit Rabbeinu, to the customs of the Rabbeinu. The Rebbe also mentions that he heard from the previous Rebbe that the Rebbe Maharash once asked the Tzemach Tzedek, why does he have a different yachas, relationship, to the Rebbe Rashab and to the Razah, his two grandchildren of the Tzemach Tzedek? Why does he relate

26:25 to them differently? Tzemach Tzedek said, "Aber az iz an zach meshalk." The fact is that they are different. In the year Taf Shin Zayin, 1947, on Beis Nissan, which was on a Sunday, the same calendar setting as it took place in 1920, Taf Rish Pei, we see that the Rebbe farbrengt in Paris. This was the time that the Rebbe came to greet his, his mother, who just came out from Russia through Poking, and taking care of her papers, and then coming with her to the United States. The Rebbe stayed in Paris from about Purim time till after Shavuot, and they both arrived in the United States on Chof Ches Sivan Taf Shin Zayin, 1947. And there's a few notations of this farbrengen as Hasidim wrote it at, at that time. One inyan is that since the Rebbe Rashab, one of his inyanim was to ins-instill the inyan of niggunah, singing by Hasidim, and he also founded a kapelyeh, an orchestra. Basically, this was Ramnot HaPahar, who was a menagen, very talented in singing, and he had a group of Hasidim who he would also teach niggunah. So the Rebbe says, therefore, it would be appropriate to start the farbrengen with a niggun. Another thought, insight from this farbrengen, the Rebbe explains the expression zechuso yogen aleinu, his merit should protect us. So the Rebbe says, "What does it mean, zechuso?" We know zechuso means merit, but there's a deeper meaning. Zechuso is what the tzadik was accomplishing and accomplished in zechuko haolam, in refinement of

28:35 the world. This is the word zechuso. Zechuso means also refinement. What he accomplished in refining the world, this should also protect us. As it was seeming that the hour is late after, up to a certain point, after a certain point, and it was obvious that the Rebbe is going to conclude the farbrengen, so they poured wine for the Rebbe, for l'chaim, in order that he should continue the farbrengen. The Rebbe then said, "If you want to tire me out, I figure that you're gonna get tired first." The Rebbe explained the Mishnah, Gimel Tihsamheinu, which is studied on a yahrtzeit. It is in Masechtah Keilim. But it's, uh, and the Rebbe explained it al pi halacha and kabbalah. Sadly, these are the very few insights that reached us from this farbrengen. Um, from an historic perspective, this is the only occasion when the Rebbe farbrenged on Beis Nissan. Im Yirtze Hashem, in the next installment, we will continue discussing Beis Nissan. Behemshech to the earlier installments b'negiah to Beis Nissan, the Yemei Elul of the Rebbe Rashab. We continue now with installment number four, discussing the Seder by the Rebbe on Beis Nissan throughout the years. Rab Shmuel Vitin, one of the older Hasidim who saw the Rebbe Rashab, he would daven for the Amud, the three tefillahs of Ma'ariv, Shacharis, and Mincha. Likewise, he would also daven on Yud Gimmel Tishrei, which is the Yemei Elul of the Rebbe Maharash, as we heard over the years since he was the first person to be named

30:54 after the Rebbe Maharash. He was born a month after the hishtal lut of the Rebbe Maharash in late 1882. After Ma'ariv- Which marked the beginning of the day of Beis Nissan, the Rebbe would take out money from his pocket and give it to Rab Shmul, who was also Mashpia in Yeshiva, that he should fabreng with the bachurim in honor of the day. The Rebbe would every year travel to the ayel, to the resting place of his father-in-law, the previous Rebbe. Beis Nissan could never fall out on Shabbos. And when we research the years, we don't find even once that the Rebbe fabrenged on this day, Beis Nissan. One of the inyanim that took place on Beis Nissan was it came behemsek to Rishchei de Nissan. Rishchei de Nissan, when it was not on Shabbos, the Rebbe would customarily take Mayim Shalono, draw water from the well, and this was for the baking of the matzah the next day on Beis Nissan. This matzah was baked for the purpose to be sent to Yidden in Eretz Yisrael, to Chassidim in Eretz Yisrael, Anash, and also other countries. But the bulk was Eretz Yisrael. The seder was that the Rebbe would come out by sunset, shkiya time, Rishchei de Nissan, again, if it was not on Shabbos. He would rinse one of the vessels, one of the jars, and he would pour three pours, and the rest of the jars were filled by those who were in charge of the baking of the matzah the next day.

33:10 When the matzahs were all baked and packed, they arrived in 770, and the Rebbe would be mafrish challah. The Rebbe would put on his gartel. The Rebbe would say this one-line brocha from a seder. The Rebbe was very particular to say everything from a seder. The Rebbe said, cited the brocha from the seder, and then the Rebbe would watch how the matzahs are being placed in the van, going to the airport to Eretz Yisrael, and the matzahs were later distributed in various cities where Chassidim were able to pick up a piece of matzah of the Rebbe, that the Rebbe sent exclusively for Chassidim in Eretz Yisrael, and they were able to have it at their seder. This was approximately a week before Pesach, by the time that it got around, circulated in Eretz Yisrael and other countries. Im yirtzeh Hashem, in the next installment, we will discuss certain occasions where the Rebbe either mentioned Beis Nissan or he spoke on Beis Nissan a sicha. It was a sicha for about 20 minutes or more, and we find it on a few occasions, as we'll mention in the next installment, Im yirtzeh Hashem. Behemsek to the earlier installments, benegea to Beis Nissan, the Yemai Lulav, the Rebbe Rashab. We continue now with installment number five, and we'll discuss various occasions where the Rebbe made mention and derived lessons from Beis Nissan over the course of the many years. One occasion was Shabbos Parshah Shemini Tov, 1970. It was then 50 years since the hishtalkos of the

35:38 Rebbe Rashab. The Rebbe said as follows, that here is the occasion to mention Beis Nissan, which falls out in the coming week, the following week, in which 50 years of the hishtalkos of the Rebbe Rashab are completed, and b'meila also 50 years marking since the beginning of the nesi'os, the leadership of the previous Rebbe. Because since immediately, as the verse says, that as soon as the sun sets, the sun rises. B'meila the nesi'os, the leadership was passed on to the previous Rebbe. And as the Rebbe refers to the halachic term in regards to yerusha, inheritance, that in the first moment, inheritance goes over to the oldest son, especially when he is a one and only child, and especially benegea to leadership. So b'meila there isn't a moment that should be a buffer, intermission between the hishtalkos of the Rebbe Rashab and the beginning of the nesi'os of the previous Rebbe. And benegea to 50 years, the 50th anniversary, the Rebbe says, as it is known Of the Chassid, Rab Salman Duchman, who actually passed away just a few months earlier, to be more exact, about six weeks earlier. The Rebbe quotes from him that he would customarily say when a Jubileum, which means a jubilee, a jubilee that comes, that arrives, a special year, fifty years anniversary since the passing of the Rebbe Rashab, and the melech there needs to be niskorim, it needs to be remembered in order that it should also come down a practical sense. And the melech, the Rebbe leads into

37:55 what is mentioned in Svarim, that when a specific, special, auspicious time comes, we need to take an account of everything that happened in the past up till now. In the same sense that before Shabbos, a person needs to take an account what took place over the six days of the week. Likewise, when it comes to a sabbatical year, what took place in the six years that led up to the sabbatical year, the melech, the Rebbe concludes it's appropriate that in the days and the hours that are still left till Beis Nissan, everyone should make a chesmen, take an account what passed over him, the meshech of the fifty years. And he should remember how the matzav, the status was in the time of the Rebbe Rashab, and everyone, whoever doesn't want to fool himself, knows what the Rebbe Rashab wanted, what he hoped from Chasidim. Likewise, when he geared to the previous Rebbe, everybody knows what he hoped, what his expectations were from Chasidim. And the main thing is that a person should never be satisfied from himself, but to make a chesmen tzedek, a sincere chesmen review on everything that took place bemeshech of the fifty years. And those that were not born yet at that time should make a chesmen what took place in the last twenty or thirty years. And it also needs to come down in a practical sense, not enough in speech, but also in deed. In the year Taf Shin Mem, ten years later, 1980, the Rebbe then again

39:48 referred to Beis Nissan. The Rebbe said this is the day that the previous Rebbe became the successor from his father, the Rebbe Rashab. And the Rebbe again mentions the halachic terms in regards to inheriting, that it goes over simultaneously without any delay. And the previous Rebbe made up with his father in the year Taf Resh Peh, 1920, the year of the passing of the Rebbe Rashab, that his nasius, his leadership should be bechesed, in a very gracious, very lenient way. So surely the Rebbe says it is being accomplished in a very lenient way, and it continues till today. And the Rebbe says now it is sixty years since the previous Rebbe accepted the nasius in 1920. And this is how it continues till Mashiach Tzidkeinu. And the Rebbe concludes there should be resolutions. The resolutions should be drawn down and expressed also through a machshaveh, a good thought or a good word or a good deed. Now we go on to Taf Shin Mem Beis, 1982, an interesting inyan that the Rebbe mentioned there and referred to Beis Nissan. The Rebbe was speaking in Shabbos Parsha Vayikra, Taf Shin Mem Beis, b'neger to the inyan of the galus, exile, and all the different trials and tribulations that the Jewish nation went through in the four exiles that they experienced. And the Rebbe continues, we find ourselves now in Chesed Nissan. And despite all what was mentioned above in regards to the suffering in the exiles, Chesed Nissan already came and went and was still in

41:59 galus. And the Rebbe continues, even more yet, even Beis Nissan, the Yemei Elul of the Rebbe Rashab, which on the day of the Elul, on the day of a passing of the tzaddik, everything that he has accomplished during his lifetime is reflected then, and it's reflected every year when this very day comes, and it brings down Yeshuas for Yidden here in this physical world. And the Rebbe says, we find ourselves now already in Gimmel Nissan, which means Beis Nissan has passed, and Chesed Nissan and Beis Nissan elevate in that third day of Nissan, and still we are in galus. And the Rebbe concludes that if Yidden would request and clap on the table, knock on the table and demand Mashiach should come now, they would accomplish Mashiach's arrival now, even beYemei Shabbos. The question is, how could he come on Shabbos? There's limitations. So the Rebbe says when Mashiach will come, he will also answer this question. So the Rebbe says that not only that when a person sees children singing, we want Mashiach now, he joins them, but he should also want on his own and request on his own in a very sincere way that Mashiach should come now. The Rebbe's face was very serious. Then the Rebbe paused for a moment and smiled and concluded the sicha as the Magidim, the speakers would usually conclude their sermon, that the Redeemer should come to Zion and . And the Rebbe concludes that it should be with the will of Hashem that the Beis

44:00 Hamikdash should be built in our days very soon, and you should give us our share in your Torah. Im yirtzeh Hashem in the coming installment, we will continue with Beis Nissan. The hemshech to the earlier installments when it get to Beis Nissan, the Yom HaHilula of the Rebbe Rashab. We continue now with installment number six, discussing additional inyonim from the Rebbe Sichas bekercher to Beis Nissan. In a sicha, Shabbos a day before Beis Nissan, nineteen eighty-five, the Rebbe referred to the Siyumim that are being made when it get to the study of the Rambam Yad Hazakah. marked the first occasion when Yidden around the world completed the full Sefer Yad Hazakah, actually fourteen Svarim. And the Rebbe spoke about the early Siyum that is already being made on Beis Nissan. This was a date earlier than the formal date when everybody made the Siyum. The Rebbe made reference to it that Beis Nissan is a the Hilula of the Rebbe Rashab. And the Rebbe refers to the Ma'amar, the discourse that he delivered earlier in the Farbrengen. That the Ma'amar is based on from nineteen eighteen and nineteen nineteen. And there is a unique quality in reviewing a Ma'amar of the Rabbeim as it's mentioned in Jer- in the Jerusalem Talmud as if the one, the source who said this Ma'amar is standing right in front of the person who is reviewing it. In there was an occasion of Beis Nissan when the Rebbe would send out the matzahs to the matzahs for which the

46:46 Rebbe took, drew Mayim Chalonim, and he would send it in bulk to that each one should be able to have a piece of matzah that the Rebbe sent at their Seder table. On this day nineteen eighty-one, there was something unusual that took place. When the Rebbe was in the library, in his library which is next door to Seven seventy, and that's where the Rebbe was processing the preparation of the matzahs to be sent to with one who w- would escort the matzahs on the plane to . The Rebbe then at the conclusion said that he wants to speak a few words, and he will go out from the library, and he will speak on the porch. The occasion was also that there was a special edition of the English Tanyas that arrived to the Rebbe. It was the Tanya, not the large one, but a me- medium size, and the Rebbe wanted to speak a few words outside of the library. The sicha was later edited by the Rebbe. We'll just mention a few points that the Rebbe ment- mentioned and explained in the sicha on how we connected these points all together. Rebbe says one of the main inyonim of the Rebbe Rashab is when he founded the Yeshivat Tomchei Tmimim in the year eighteen ninety-seven. The tafkid, the function of Talmidei Atmimim is to become lamplighters, to illuminate the whole world with the light of the light of Hasidus. Your wellsprings should spread forthward. Even in chutzah, into the outside, the wells should

49:12 reach to the extent that it'll be fulfilled, the prophecy that the whole earth will be filled with the knowledge of Hashem. The Rebbe connects this with the distribution of matzah and the publishing of the Tanya. The Rebbe explains, a well is the inyon of Emunah. And is that the Emunah, the ma'ayan, the souls and the genuine qualities of what is in a Yid should arrive also to the outside, to the chutzah. In the, the chutzah of the person, to the external level of the person which is his understanding from the essence of his soul, it should come into his understanding and to the extreme chutzah, to the outside,literally the outside world. And these two inyonim, in afortza samayona chutzah, in spreading the wellsprings of Hasidus is connected with matzah and publishing the Tanya. Matzah is a food of healing and a food of emunah, belief. Belief in Hashem. It is a food that nourishes the belief in a person and in the world, which means that by eating matzah, one rids himself from doubts and confusions, and the emunah is felt in an inward way in the person himself. And through translating the Tanya, which is the written law of Hasidus in seventy languages, the yafotza mein hasach achutzah, the spells- spreading of the wellsprings forthward accomplishes that the wellsprings of Hasidus come and reach also to those that are not yet ready to study Tanya in Hebrew. So bemeheila, the Rebbe connects all three together that it's basically revealing the genuine emunah and

51:38 drawing it down like a well that it should also reach to others. In tav shin mem ches was again a special sicha on Beis Nissan. The Rebbe then noted that it's sixty-eight years since the messias, the leadership of the previous Rebbe, who took over without delay the leadership as he is one and only son. And bemeheila, at sixty-eight years, this was in nineteen eighty-eight. And the Rebbe made a point that sixty-eight is the numerical value of the word chayim, life. The Rebbe also explained that the nation has the keyach to contribute life to the king, as we see it in regards to the blessings of the nation to the king. Im yirtze Hashem, in the next installment, we will discuss the ma'amarim that the Rebbe delivered during the Beis Nissan season. The hemshech to the earlier installments benegeah to Beis Nissan, the yom ha'yulad of the Rebbe Rashab. We continue now with installment number seven, discussing the ma'amarim that the Rebbe said during the season of Beis Nissan over the years. From a yeman, from tav shin yud Beis nineteen fifty-two, we re-read that Beis Nissan was on a Friday, and Thursday night, it was the beginning of the day of Beis Nissan. After Ma'ariv, the Rebbe learned for himself privately Mishnayis from his siddur. At the conclusion of Ma'ariv, Rav Shmuel Nevitan, one of the older Hasidim at the time, requested from the Rebbe money to buy maske to fabrenk. The Rebbe gave him six dollars. The Rebbe also mentioned in a short conversation

54:19 with him, benegeah to the kuntres, a booklet, a kuntres for Beis Nissan in honor of Beis Nissan that was being published at the time. And the Rebbe added that they should learn Mishnayis, the letters of the Rebbe Rashab's name, to learn a chapter of Mishnayis for each letter of the Rebbe Rashab's name. Rabbi Yoles, who was here from Philadelphia, he was a, uh, older Rav and very, uh, famous in the States, said that this night relates to Rosh Chodesh, because this is the night between Rosh Chodesh and Beis Nissan. So the Rebbe responded that for this, we don't need lamdus. We don't need scholastic knowledge that the, uh, the night after has a sayachas to the previous day. Rav Yoles was by the Rebbe, and he mentioned to the Rebbe that he is staying for Shabbos in Brooklyn. The Rebbe told him, "There won't be a ma'amar. What are you expecting?" Rav Yoles said, "The Rebbe will say a ma'amar, ved Rebbe zogen." So the Rebbe said, "I didn't prepare." So Rav Yoles continued, "So it'll be good without a preparation." A day later, Shabbos Parshat Vayikra, after Shakhas, Rav Achikov said that it's possible that after Mincha there will be something happening by the Rebbe, either a ma'amar, a discourse, or a sicha. After Mincha, the Rebbe went over to the place where he davens, and nodded with his shoulders and looked at the people around him. Tears started to stream from the Rebbe's eyes. The Rebbe sat down in the place which he

56:31 davens, and he asked they should sing the nigun before the maimar. And the Rebbe then delivered the maimar that began with the verse, "Am zu yotzarti li," which is from the haftarah of Parashat HaYikrah. The maimar took about twenty-three minutes, and there was a small crowd. In general, when Shabbos was close to Beis Nissan, as if it would be within three days before or after, we find that the Rebbe would mention in the maimar the Rebbe Rashab. The Rebbe would make note, mention the Rebbe Rashab, and base the maimar on the maimar of the Rebbe Rashab. Likewise, we find that many maimarim from Parashat HaChodesh, which Parashat HaChodesh is generally marking really the beginning of Chodesh Nissan or the Shabbos Mevorchim, the Shabbos that blesses the month of Nissan, since it's already close to Chodesh Nissan and Beis Nissan, many of the discourses of the Rebbe in regards to Parashat HaChodesh are based on maimarim of the Rebbe Rashab. In Taf Shach Hav Gimel, in 1963, the Rebbe said a maimar based on a maimar of the Rebbe Rashab from Taf Reish Nun Daled, 1894, uh, and then the Rebbe published the maimar of the Rebbe Rashab as a separate kuntres. From Taf Shin Mem Zayin and on, which was a time period in those years that the Rebbe already did not say maimarim in a formal way. So for every yomed pagrah and for every yom tov, a maimar would be released, a maimar that the Rebbe said in earlier years and that he

58:34 edited for the occasion of a yom tov or a yomed pagrah, chidushi yom tov. And likewise, it was benegeah to Beis Nissan that there would be a kuntres released for Beis Nissan, and the title on the kuntres would be Kuntres Beis Nissan.