Shvuos Overview

00:00 The, the forty-ninth day of Sefirah needs to be Temimus, so therefore we, we make kiddish not like on other Yom Tov that we can make it earlier or Shabbos, but we have to wait mames till the, till, till the end of the day mames. In fact, the Rebbe would come into ma'ariv that night, it was like on a clock, an hour after ishkiya, which is later than all Friday nights. The Friday nights usually the Rebbe set up it should be, um, an hour after licht bentschen. That's what the Rebbe told Rabbi Chadikoff originally, and later the Rebbe started to come in earlier for technical reasons I can't... The night of, uh, Shavuos we're up all night. It's the Inyan of, uh, saying tikkun. That's the minute Bachsidin. The, the, uh, it's the Inyan of Kabbalas HaTorah. The tikkun, I think, is from made by the Shaloh. It's an abridged version of the beginning and the end of every Chumash, every Navi, every Kesuvim, uh, Mishnayis, all Masechta Shas. Um, takes a few hours, and we're up anyway all night. And, um, then there is a certain selected Kapitelach Tehilim, selected, uh, the Zehar's, Talyad Mitzvahs. Uh, it's, uh, it's, uh, ma'ase from a few hours. B'chol eofn, and then we wait for Amud HaShachar, which then the Alter Rebbe writes, person is a table. That's the Inyan of, uh, mames le'eir hayom, the Amud HaShachar. There was a letter that the Rebbe wrote to someone, and probably it was more than one if people asked,

00:45 "What about davening Shacharis ri-right after being up all night?" The Rebbe felt that it's not right because before a person davens he has to have a yishuv hadaas, he has to be settled mind. So therefore, if he's gonna daven right after, it's gonna be, uh, his mind is not clear and, and, and we can say the lashon as it says in HaYom Yom, "Abba said, 'Es iz tzu divaven vi davenen tzu divesen.'" Because when a person feels that he's gonna daven, chaph of them davening in order to be able to go to sleep for six hours, the Rebbe says, "Well, so we-- this is also not a derech." So the Rebbe definitely wrote it in a letter that the Rebbe wrote that he does not hold of this shihta, but a person should have a few hours at least to rest up before he goes to daven. The, um, davening the first day, uh, Shavuos is davening a regular Yom Tov, and it is also the Krias HaTorah is ba'chied ha'shlishi about Makon Torah, and the Haftar is about the Merkavah. And therefore the Merkavah, the, the person that's called up to the Haftarah is one who should be actually a distinguished person, a dignified person who they choose should, uh, read the Haftar. The Alter Rebbe says even more yet that generally by Haftarah people do not stand, but even here the listener should be standing mitzadekovet of the Haftarah, mitzadekovet of the Merkavah, the, the topic of the Merkavah. Merkavah of Yechezkel, not

00:45 Yeshaya. The Rebbe explains, davka the ma'aleh here of Yechezkel in comparison to Yeshaya, in Likutei Sichos, Chelek Lamed Gimel, Dach The, the forty-ninth day of Sefirah needs to be Temimus, so therefore we, we, we make kiddish not like on a other Yom Tov that we can make it earlier or Shabbos, but we have to wait mames till the, till, till the end of the day mames. In fact, the Rebbe would come into ma'ariv that night. It was like on a clock, an hour after ishkiya, which is later than all Friday nights. The Friday nights usually the Rebbe set up it should be, um, an hour after licht bentschen. That's what the Rebbe told Rabbi Chadikoff originally, and later the Rebbe started to come in earlier for technical reasons I can't... The night of, uh, Shavuos we're up all night. It's the Inyan of, uh, saying tikkun. That's the minute Bachsidin. The, the, uh, the-- it's the Inyan of Kabbalas HaTorah. The tikkun, I think, is from made by the Shaloh. It's an abridged version of the beginning and the end of every Chumash, every Navi, every Kesuvim, uh, Mishnayis, all Masechta Shas. Um, takes a few hours, and we're up anyway all night. And, um, then there is a cer-selected Kapitelach Tehilim, selected, uh, the Zehar's, Talyad Mitzvahs. Uh, it's, uh, it's, uh, ma'ase from a few hours. B'chol eofn, and then we wait for Amud HaShachar, which then the Alter Rebbe writes, person is a table. That's the Inyan of, uh, mames le'eir hayom,

01:26 the Amud HaShachar. There was a letter that the Rebbe wrote to someone, and probably it was more than one if people asked, "What about davening Shacharis ri-right after being up all night?" The Rebbe felt that it's not right because before a person davens he has to have a yishuv hadaas, he has to be settled mind. So therefore, if he's gonna daven right after, it's gonna be, uh, his mind is not clear and, and, and we can say the lashon as it says in HaYom Yom, "Abba said, 'Es iz tzu divaven vi davenen tzu divesen.'" Because when a person feels that he's gonna daven, chaph of them davening in order to be able to go to sleep for six hours, the Rebbe says, "Well, so we-- this is also not a derech." So the Rebbe definitely wrote it in a letter that the Rebbe wrote that he does not hold of this shihta, but a person should have a few hours at least to rest up before he goes to daven. The, um, davening the first day, uh, Shavuos is davening a regular Yom Tov, and it is also the Krias HaTorah is ba'chied ha'shlishi about Makon Torah, and the Haftar is about the Merkavah. And therefore the Merkavah, the, the person that's called up to the Haftarah is one who should be actually a distinguished person, a dignified person who they choose should, uh, read the Haftarah. The Alter Rebbe says even more yet that generally by Haftarah people do not stand, but even here

02:53 the listener should be standing mitzadekovet of the Haftarah, mitzadekovet of the Merkavah, the, the topic of the Merkavah. Merkavah of Yechezkel, not Yeshaya. The Rebbe explains, davka the ma'aleh here of Yechezkel in comparison to Yeshaya, in Likutei Sichos, Chelek Lamed Gimel, Dach The Inyan of, uh, sai simcha, which when it's with joy, it, it remains eternal, and also the Inyan of pnimius. There are many Sichos from the Rebbe in Likutei Sichos and also regular Sichos where the Rebbe speaks. The Rebbe mames explains the Inyan of the-- these two Inyanim, these two factors in Kabbalas HaTorah. It is a vort from the Friediker Rebbe. The Rebbe mentions it many times. At this point, we don't even have any source where the Friediker Rebbe said it. Pashut. It's very interesting. It's something which never came befus of the Rebbe mentions the Friediker Rebbe, and the Rebbe even goes back, "Am is told me this given by Morre Reb Meshulam Ze'ev." So it's an interesting Inyan which chassidim are still researching, and Rabbi Munshein writes that he never saw any source of it. Pashut b'gashmius we didn't have any... So it could be the Friediker Rebbe saying it, but that to people, pashut is. The Inyan of naaseh v'nishma. The naaseh v'nishma is basically there's a ma'amar from the Rebbe Mahash, and the Rebbe based on that many ma'amaring. The Rebbe Mahash explains the Inyan of naaseh v'nishma, that it is bedugma like Shema VaYom Shemeya. That the reason we say Shema and then VaYom Shemeya is because

06:04 Shema is Kabbalas Ol Malchus Shomayim, and VaYom Shemeya is Kabbalas- ... ill mitzvahs. So therefore we say first, "Shma elcha malchus shamayim," then ill mitzvahs. So the Rebbe Maharash explains, what does it mean, el malchus shamayim? What does it mean, nasah? There's two levels of bikur. It's a very-- You say this the Kinyan HaChassidus. There's two levels of bikur. There's a bikur that's called Bikur HaRatzon. There's Bikur LeBaal HaRatzon. When we talk about nasah, that means we're ready to commit ourself to the Aibishter as a melech. That whatever He ins-instructs, He commands, we accept. When there is Bikur LeRatzon, that we are bakut to a certain Ratzon, a certain mitzvah that the Aibishter wants from us. What is a deeper bikur? A deeper bikur is Bikur LeBaal HaRatzon because the person is completely bakut to the Aibishter. Completely. It's not just an individual mitzvah. His whole being to, to kabbalah malchusa and after that, uh, egzeh alech emunzeidus. So the Rebbe Maharash says, "What's the benefit of it?" That it's not only that it's a separate thing, but every mitzvah that a person does, he's doing it not only because it's a mitzvah, a specific mitzvah, but he's doing it because the Aibishter told him. So in other words, every mitzvah that he's doing is asher kidishanu b'mitzvotav. He is doing it m'tzas the Aibishter. So it's al-- there it's the kabbalah sefirah to the Aibishter, kabbalas ol malchus shamayim. And therefore, the Alter Rebbe says in Parshah Shelach, and we got the Torah. The

07:35 Rebbe says, "Adam mochi bemeira neguhim." That, uh, ilu nistavinu lach d'vei tzin. If the Aibishter would have told us to chop wood, it would be a mitzvah like mitzvas tefillin, because it's not what we're doing, it's for whom we're doing. So basically, this is what the Rebbe Maharash stresses, that the inyan of asisat mitzvahs is not only the individual mitzvah, or kasas rito, or boil mitzvah taf es, or achilas matzah. It is basically the, the Aibishter instructed us. Therefore, there's a meister once, Rabbi Yael, alav hashalom. He once, uh, told, uh, told a story that it was a Yid, I think the Radatz, uh, the, the Radatz or the Perez, and one of the heins. He was meeting a government minister who you have to make a bracha on, which he invites the person al ha'kiach. And the style became bedveikus. The non-Jew looks at him, he doesn't know what he's screaming about. And he had to chvad vekib in the bracha, darf mit the libuseim, al ken, u'malcha oilam. And then at a gezagt darf in the bracha, she'nasan she'cholech mikvei de-- what, uh, the difference between malcha Yehudi, ma-malcha Yisroel, and malcha Yaakov. The inyan of nasah v'nishma is something which, uh, I don't know where it comes from, but, uh, there's a very interesting vort about it. That it is in Parshah Mishpatim, kapitel chaf daled, pasuk zayin, which is twenty-four/seven. That's what it means, twenty-four/seven. Asis ha'inyan, which says, uh, ein chofshi, afillu ein minut. Twenty-four/seven, a person is committed to

09:03 nasah v'nishma. That's, uh... Everything is b'dior, the kapitel, the pasuk, v'chol. The Seder by the Rabbeim, by the Alter Rebbe, the Seder was that he would say a ma'amar at times Erev Shavuos. The Temim Tehillim would also say ma'amarim Erev Shavuos. The first night Shavuos, the Rebbe Rashab would daven. The first night of Sh-Shavuos, it took as long as Rosh Hashanah davening, the first night. Very solemn, but, uh, nobody knew about this. Friediker Rebbe discloses it in Sicha. That took a few hours. Very earnest. V'alichus u'bdveikus gdolah. Then achagav, the Friediker Rebbe writes, uh, uh, the Friediker Rebbe says, and I think he also wrote up the Sicha, that first night Shavuos, a person should say, "Chevre," this is something Friediker Rebbe is instructing us for the first night Shavuos, for pashut is, "Harei ni mekabel alai eil ha-Torah." It's in daled, amid one twenty-seven. It's the inyan of nasah v'nishma. The Rebbe Rashab would say a ma'amar the first night Shavuos after lich benshen, immediately after lich benshen, and the second night before ma'ariv. We're trying to include in that first day to ma'ariv. Gleich nach lich benshen into the first day, and the second before ma'ariv, erhalt noch van ershtern tog, like two of them in the same day. And then what is the inyan of, uh, Matan Torah? So the Rebbe says the reishim of Matan Torah is, yissurin of Matan Torah, v'gabekir mamitzos shel ofnei Matan Torah, that when a person does a mitzvah, he is refining gashmius, converting gashmius to

10:40 ruchnius. This is the kiach that we have v'gabed iovos. The ovos needed a cheftzah shel mitzvah ma sheain ken bayotz. Another inyan is that the Torah was given a neshama b'guf, neshamos b'gufim. What does this tell us? That a Yid has a kiach hir lemata to pasken, and the business shel ma'alah is waiting for business shel mata. And that's how we find the whole story in Gemara in Bava Metzia, that there was a whole machlokes between Rabbi Eliezer and Rabbi Yehoshua about a talmid shel Lachnoi. So t zich gitan vegen der a gantz a blechel derdn. And, uh, they were back and forth, and then the wa- the walls of the Beis HaMidrash curved in, caved in. And der noch is a ruissa baskil halacha ke this and this. And what I'm ganfert, ein masgichen be baskil. We don't accept it. We're hir lemata, and we decide. Da'as ikemetz, the Rebbe says this is the kiach that Yidden have, Matan Torah. First day Shavuos is the istalkus of the Baal Shem Tov. It's the first day Shavuos, taf kuf chaf. Mm, Baal Shem Tov would make a Suda the second day, not the first day, the second day. The Rebbe explains the reason for that, because it's the first twenty-four hours after Matan Torah. The atmosphere was still pure from Matan Torah, and he cherished very much that day. And he made a Suda. And the Alter Rebbe followed him to the-- would daven Fri Omar the first day, yahrtzeit the Baal Shem Tov. Well,

12:03 in the second day, he would make a Suda. We call it the Zeiden Suda. In middle of the Suda, he would announce, "Baruch Haba," and chassidim knew the Baal Shem Tov came. Derech agav, behemsek to this, it once took place by the Rebbe, Tofshin Tes Vav. It's the end of the farbrengen, the Rebbe became serious. The Rebbe told the story about the Suda, and the Rebbe said, "Divrei Hashem ken yenzen." And the Rebbe then said, "Baruch Haba." The Rebbe says, "As kum debalshem, tiv kumt sie gein ekher." The Rebbe der shver mit der rekh. The Rebbe said, "Baruch Haba." And I think the Rebbe himself, it says over there in the sicha, looked around all directions. So it's the only one that saw it, the Pasht was the Rebbe. Al kaponim, this was Tofshin Tes Vav. Minhag of the Alter Rebbe, he would daven for Yomim, as mentioned. He considered himself as a eynikl of the Ba'al Shem Tov. We had it in Layeimim a few days ago. And, um, he would make a Suda the second day like the Ba'al Shem Tov, called it a Muzeyden Suda, commemorating the first twenty-four hours after Matan Torah. A minhag by Tzemach Tzedek, every year, Rabbonim would come to the Tzemach Tzedek. It was referred to by Hasidim as Chag HaMatzahs because matz is rosh ontayves, meir tzedek. So Rabbonim would come, and he would invite them to the Milchig Suda. And shailas and halacha, we're talking here about Rabbonim, Rabbonim derech sirik. Each one had a

13:30 city with their difficult questions, and there were many different questions they had that they couldn't answer, and they left it for the Tzemach Tzedek. And in fifty minutes, all the questions were answered. The Alter-- Tzemach Tzedek answered everything by the Suda. It's called the Milchig Suda. He answered all the shailas. What was the second day by the Rebbe? The second day, they would invite orchim to the Tzemach Tzedek Suda, and he would say a maamer during the Suda. The Rebbe Rashab, the first day after tefillah, he would wish his mother good yom tov, the Rebbetzin Rivkah, and the second day would be a short farbrengen in the Rebbe Rashab's house. It's pashut ashod what we have today from all the farbrengens of the Rebbe Rashab is three times a year. That's all we have. Shimchas Torah, Yet vas Kislev, Purim. We don't have Shavuos. We don't have Pesach. Okay, Pesach he probably only said a maamer, aber it's, uh, it's a velt. It's pashut a velt. It says it was a short farbrengen every year. Now we go on to Shur Yichas. The Rebbe would be meyeir b'negia Shur Yichas as Shavuos is connected with the-- with, with Matan Torah. Chumash is connected with Matan Torah. Dovid-- Tehillim is connected with Dovid HaMelech, hillulah of Dovid HaMelech. And Tanya is connected with the Ba'al Shem Tov as his Torah was nisbah in Sefer HaTanya. So the Rebbe would always urge b'negia Shur Yichas because that's a inyan of, uh, being mechazeik and being meyeir Yichas.

14:54 The Rebbe said it's a sgula lekamah inyanim. People would ask the Rebbe brachos, yemededes. The Rebbe would write Yichas. Uh, shidduchim, Yichas. It was all the inyan of Yichas. By the Rebbe, the channel was pashut the inyan of Yichas. Al kaponim, a תקופה for many, many years. Uh, I mean, there was a-- the, it-- the meifsim of the Rebbe, the first years was meifsim connected with Yichas. I mean, there was a meifs with a Rosh Yeshiva. It's one of the first stories of the Rebbe, and the Alter Rebbe writes it. There was a Rosh Yeshiva in Etz Hayyim, Alter Rebbe, in, in, in Yerushalayim, and there was a chasuna, and he came to the wedding. He was paralyzed, and he asked that he wants to speak. He mamesh couldn't even sit. And, and he spoke for the eylum, and he told the eylum what happened, how he got paralyzed. He was in yeshiva in Europe. He seen that a baal agalah that passed by, and this baal agalah asked what, uh, uh, for help. A wagon fell into a ditch. And, uh, he, this, this Rosh Yeshiva was a bocher then from serious bochrim, said, "It's bitul Torah. We shouldn't, we shouldn't go to help. There's no need to help." L'pil mamesh, there was a bocher there who was called a shiker. They didn't know he's a holaveida. They didn't realize till later. And he said that since this person said that bizon is geens, he says that he, that he won't be able to

16:16 walk. They didn't take it serious. It's a shiker dos, aber l'pil mamesh. After, uh, a while, years, it set in. He got sick, got paralyzed. And but before that yet, this bocher, this who they called a shiker, said he wants to have a minyan in his house. He's, he's passing away this and this day. They came to the house. He showed them his tefillin. He showed them all he owned, and they saw pashut it was all mehudedik a tefillin. They realized he's not a pashut a person. And, uh, sadly, a while later, this person got sick, and the doctors couldn't do anything. So he asked if anybody could help in any way. There was a Lubavitcher Chassid there. He wrote into the Rebbe. The Rebbe told him that he should start learning Yichas, and since he's Rosh Yeshiva, he should also instruct his talmidim to learn Yichas. And he followed that, and the Rebbe said geholfen, that it became milder and milder, and I think by the end, he didn't even need any surgery bechalal. And this was a ba'al samamish from Yichas. The Rebbe, it's everything was inyan of Yichas. If a person would take a picture of the Rebbe, the Rebbe would say, "You learn Yichas today, or you learn Tanya." This was all, uh, this was pashut the channel for, for the inyanim of brachos. Now we go on to the inyanim that the Rebbe had the seder of Shavuos and the night before Shavuos. The seder of Shavuos was, chronologically through

17:39 the years, for twenty years, the Rebbe would eat his Suda upstairs Shavuos, second day on the firkah bas Sderah, until the petirah of the Rebbe Sichah HaMedinah, which was asar b'Tevet, Tof Shin Lamed Alef, early nineteen seventy-one. The Rebbe ate all the sudas Yom Tov there, the seudarim of Pesach, including meat seudah Yom Kippur, were all upstairs. There was a conversation going on between the Rebbe and the Rashag and the Skverim. Today it's all published in the Sefer HaMelech Mem Sibai, actually two volumes, and Lachak is starting to include it now in the sichas of the different, uh, years. There were many inyonim that the Rebbe discussed by the sodas, inyonim which are poshit, never discussed at the farbrengens. At times, the Rebbe sometimes choose a inyon that was discussed by the soda and speak about it by farbrengen. Questions that people ask, they ask the Rashak to ask the questions. For example, the sikha of Case Hamishi originally started with a shailah that Rabbi Moonshine asked of the Rashag to ask, and the Rebbe then spoke a whole sikha about it. In addition to that, many others, uh, some other sikhas. I don't know how many, but I, I came across that the Rebbe, the conversation began upstairs, and then the Rebbe extended it by the farbrengen. So basically, the first night schmooze, the Rebbe was in his room after the soda, and three AM, the Rebbe would come in and say a ma'amar. The Rebbe would come in. There was no niggun before.

19:14 There was no exchange of anything. The Elul said tikkun till about two thirty. Everybody went to the place from farbrengen, and the Rebbe came in. He sat down, put the handkerchief around his fingers as customary, began the ma'amar, closed his eyes, began the ma'amar. The ma'amar was for about thirty, forty minutes. After that, the Rebbe got up, and while he's taking off the handkerchief, the Rebbe's like walking out. This was the only time the Rebbe mamesh was like-- but, but they saw the handkerchief around the hand, and, uh, the Elul made chazarah till Alei Shachar. So it was, uh, basically, uh, this was the Seder. Now the chazarah of this ma'amar, just to give you an idea what it's like. I was there by the last three years, sixty-eight, sixty-nine, and seventy. It was heimeldik. It was very quiet. There were no children there. There were on-- a group of bochurim walking in from Borough Park, the Bobov families who lived there. They would walk in for the ma'amar. They would walk in for the second night Pesach farbrengen, one thirty AM, and, uh, then they would walk back. So this was, uh, it was poshit, a kabbalat the seder from a group of families, especially bochurim. Bochurim and yungerleit and yungerleit. The next morning, the Rebbe would come into Shacharis, would be ten o'clock, and, uh, the Rebbe would get naftir as every yontif, and then would be talucha, which talucha is something which the Rebbe instituted for all of us. Uh, it's not

20:45 a inyan of chofshi that this one can go, this can go. The, the Rebbe wanted everybody to go. In fact, there was once the Rebbe went into the zal upstairs and told the older people that they should also go, pulled them all out, and there was also a child holding the door. The Rebbe asked how come he's not going talucha. So he told the Rebbe he's holding the door for the Rebbe. Al kup elim, after the Rebbe sent everybody out, the Rebbe told the child, "You can also go. Now you can leave." The Rebbe did not come out to ma'ariv that night. Rabbi Frydlikov knocked on the door. The Rebbe did not answer. Officially, everybody left. Bochurim would not show up by ma'ariv if for whatever reason they couldn't go. If it was a legitimate reason. Um, the, um, bochurim did not escort the Rebbe. Usually two bochurim would escort the Rebbe. Nobody would dare escort the Rebbe besides it came to, uh, talucha night. Uh, this meant shviras of Pesach, and this meant the first day Pesach was. There was also taluchas in Chassida. Then it was like in a different format. And actually, talking about taluchas in Chassida, the Rebbe once wrote to a, a, a rav, Rabbi Nisan Talushkin, who was, uh, the grandfather of today's, uh, uh, uh, Talushkin. He wrote that, "Look, look at the mesirus nefesh of bochurim, knowing that there's a farbrengen going on, and they go-- they're going talucha at a different shul." We felt it. We

22:08 felt it very much. Sitting in Flatbush, and the Rebbe's walking out of farbrengen. It wasn't a easy experience, but, uh, it was kabbalat on it. It was set in that that's what we do every year. The talucha, the Rebbe waited for us. When he ate upstairs the soda, he would wait for us till we came back from talucha. He would wait in his room, which means if we came back Pesach, derter min, nine, ten o'clock, schmooze was after eleven, the Rebbe waited. They finished the soda upstairs, and the Rebbe waited in his room. We came in seven seventy. They would sing the niggun up to the, the, the, the hallway, sometimes even go nedn hal tachten. And the Rebbe, Rabbi Chadikov would go into the Rebbe, tell the Rebbe the talucha came back. And there were different comments the Rebbe made, different, uh, broches. Once the Rebbe said, "Az ibber zingen hob kazak, zomen arein hopken tzudigule." To dance into the gule. Another time the Rebbe said, "Tamech asurei bimagli sefuch." It's Rebbe geschmack in every step you make. Asurei is loshon taynut, eish with alef. The next day, the Rebbe would dedicate a sikha for those who went talucha. Uh, the Rebbe connected the yontif with talucha, and at the conclusion of the sikha, the Rebbe said, "Everyone who went talucha should say l'chaim." In the early years, talucha began in nineteen fifty-five. When Tzach was established, their first talucha was schmooze. The Rebbe then said, I think, "Tzach hot geprovet a mesirus nefesh

23:32 mit dem macht a talucha." Because till then, bochurim would walk as buddies. They walked to Brownsville. They walked to Williamsburg. So the talucha, the first years, ten years was in Brownsville, later moved to Williamsburg, then we went to Flatbush. Uh, Pesach. Schmooze was always Borough Park. So the Rebbe would ask to say l'chaim, and the Rebbe looked around. In the first years, the Rebbe said, "I wanted to go talucha, so on that cheshbon, on that account, I'll also say l'chaim." Another time, the Rebbe said the loshon, "Ich bin mekane divazane gegangen." You know what that means? The Rebbe, I'm envious of those who went. It's a meydike word. So al kup elim, the Rebbe said he'll say l'chaim on their account. There was a person that went and asked the Rebbe that should he say l'chaim, they didn't allow him to speak. So the Rebbe said, "Since they didn't allow you to speak, but ma'alot avakos of Torah allowed you to speak, so b'meile you surely should say l'chaim, because it's a Torah darasha." It's a meida v'zi cha das iz on l'chaim. Bechalal, the duch that they would write in, Tzach would write in the duch about talucha, where they went, how many people, what kind of shul it is. The Rebbe wanted to know everything. What the chazzan, who the rav was, v'chol, and how the reception was. There's one time that Tzach wrote in, it's not been more than once, they wrote, "But this person didn't chazzan. This person chazzan. This person

25:02 didn't chazzan." So they wrote, "Halach v'chaza." They wrote he cha-- he went, they didn't chazzan. So but halach v'chaza also means he went, he didn't return. So the Rebbe says, "Vu iz er?" Where is he? In taf shin lamed alef lamed when the Rebbe came then from sh- the house earlier from Mincha, I didn't realize it till I heard it later. I didn't-- wasn't mesim lev that the Rebbe usually would have Mincha al ha-talucha day, not with the eliem that's going talucha, but later. The later zman. But suddenly, surprisingly, the Rebbe comes to shul the first day it's Rosh Chodesh, and after Mincha he asked Rab Dovid, asked him, "Where's the talucha leaving from?" Now Rab Dovid takes him to the front door upstairs, gives a look, the whole eliem outside. The eliem sees the Rebbe, they were shocked, didn't expect it. They start moving. He says, "Vu megid aben zigangen." Uh, and that's when the Rebbe told this child to, to go also. That's-- and the Rebbe would wait till the last one passed. The Rebbe would salute to the captain and, uh, or the sergeant, whoever was in charge, and then the Rebbe would go into his room. It went on all the time. Since then, the Rebbe always came earlier from the house, and he would pashut escort the talucha. Bimeheira, the singing, vkhulo. Ten years later, a new thing that happened. And, and this, this show pashut how much the Rebbe was investing in this Inyan of talucha. The Rebbe came

26:25 out from the library then. It was taf shin mem beis, mem gimel, eighty-two, eighty-three, eleven at night, and the Rebbe asked if the talucha came back already. There was a Kuti Rab then, alav hashalom. And, uh, he said he doesn't know because the eliem would go home. Didn't expect the Rebbe's gonna come out. From then on, everybody came back to seven seventy. They would start singing a nigun loudly, and the Rebbe would come out. There was no maskirim then, uh, at that hour, but the Rebbe would come out from the library or stand between the doors, and he would pashut bemeheira the singing. After the Rebbe moved into his room, after Chabeis Shvat, so the Rebbe then came out from his room. And that went on for the-- from mem gimel till nun alef, including nun alef. Nun alef there was an additional surprise. Middle of the singing, the Rebbe raises his hand to get quiet, and the Rebbe speaks a sicha outside of seven seventy, the porch to the street, a sicha for about seven, eight minutes on Pesach, and followed then by Shavuos. And if you think a moment, by the Rebbe everything is accurate. These were the last two Yomim Tovim before Chavzeh U'Nadar, when the Rebbe came out talucha. So this was like a pitch for beyad oledereis to be meira people. The Rebbe said once about a person who-- the Rebbe knew exactly who went where. A person that went a closer place, the Rebbe says he figures he's a

27:49 smart boy. That's the lashon the Rebbe said. He'll go to a close place. So the Rebbe says his tikkun is that the next time he should go to a place which is twice as far. Ze id a lashon. Ho yorog a dishnes peide cach od yisne beis prakim. We're going back me'ah to the later years. The Rebbe started to farbrengen the night before Erev Shavuos. He started to farbrengen b- since the Rebbe stopped eating the seudah upstairs. So b'meila the ma'amar of first night Shavuos stopped. So b'meila, the Rebbe made-- started to make a farbrengen when he reached seventy. All the Erev Yomim Tovim, for sixteen years, the Rebbe, uh, uh, continued it religiously. Erev-- the night before Erev Sukkot, the night before Erev Rosh Hashanah earlier, the night before Erev Shavuos, and Yud Alef Nissan was before Pesach. These were-- this was in a sense, Chassidim said, a compensation for the farbrengens that the Rebbe did the second night Pesach and the first-- the ma'amar of the first night Shavuos, and the farbrengen of the second day Sukkot. So basically, it was, uh, the night before. The Rebbe would then say a ma'amar, generally a Shavuos ma'amar. Many times Beshalach Ekdimu, which is the, the topic of the day. Hei Sivan was Naso and Nishma. He would make a Siyum Masechta Sota and, uh, would speak Sichas Heros benagea to Shavuos. Two Heros that we have for Shavuos is that every child should be in Sulba Eser Es Arba Debris. It started in Taf

29:18 Shin Mem or maybe a year earlier, and the Rebbe would mention it quite often. And the second one was Benagea, the Inyan of Talucha. The Rebbe said that this is a Inyan which is HaFotzer HaMayones. It's Simchas Yom Tov. It's Avos Yisroel. Many, many Inyanim that accomplishes. Now, the Inyan of s- we think about it a moment. The Rebbe says, HaFotzer HaMayones, if you think about it a few minutes, the only time you can meet a Peilesher or the Azei HaYid which he can sit down and listen to a word from the Rebbe is Pesach or Shavuos. You meet him in the middle of the week, er is osik bin lachte. He's not-- you can't chap him aziman. He sits down a half hour. Pashut, id is a Inyan vos er zitz un er hert. I know a shul, one of the yungaleite, uh, Rab-- uh, one of the yungaleite chazar a ma'amar a few weeks ago, a ma'amar from the Rebbe Maharsher. And there were two Chassidim, Peilesher Chassidim sitting, and they asked him, "Where's the ma'amar?" He say, "From the Rebbe Maharsher." "Rebbe Maharsher?" It was like, you know, like it fla-flashback. And it was like, uh, they're able to understand it. It's, uh, ch-- das id is. Is a pashut haynt. The eliem zucht es. It's, uh, shi gi az man, zi pashut vil herrn haynt, uh, Chassidus. It's-- if it's-- as long as it is something that, you know, that they can understand and they can appreciate it. And they give

30:35 a half hour at least. Another Inyan benagea talucha, the Rebbe says every step is not a ta-- a Inyan for later, but it is a step which is a malach is created for every step that's taken. It's a tachlis for itself, the Rebbe says. Not just a, a passing to go veiter for the next point. Rebbe mentions in a sicha benagea to, uh, the Seder. We talk about Inyan of Macholi Cholov. The macholi cholov echal that was said by the Rebbe, at least when the Rebbe ate upstairs. So he would make kiddush in his room and eat macholi cholov and would wait an hour, which this is from the Shulchan Aruch, and then eat, wash for the fleshie kasuda. They say the Rebbe would eat a cheese leines. He would make a brach afreina, he would wait an hour, and then he would go upstairs for the suda. The Dar KeTshuva stresses very much that a person should remember to eat also a fleshie kasuda because it's the inyan of basar, and you sing felibabasar. Um, the Rebbe spoke a whole sicha beniger the inyan of macholi cholov and the mefarshim that bring beniger the inyan of, of, uh, the timim, of schita, other inyanim, the Rebbe at als up gefregt. And the Rebbe says the real reason is because cholov udvash tachas lesheineich, that, uh, taynah is compared to milk and honey. The second day was yizkor and was also the farbrengen. The Rebbe would farbreng from, uh, lich benshin time. After lich benshin,

31:59 it would go on for hours. Um, the Rebbe would then speak a maimar, would speak, um, sichas and a Kinus Teyre sicha which would take place, uh, right Isru Chag three times a year. There's Isru, uh, Isru Chag a Kinus Teyre, Simchas Teyre, Pesach and Shavuos. Hamod Rebbe mentally took care of it. Heint, Reb Boruch Chaim Teyvem, Rav Zalman Lapkovsky takes care of it, and he invites different guests or from anash to, uh, speak a inyan in niglah. And the Rebbe would speak a sicha as yishtatfus, and Rabbi Elchan would give over, this would be the beginning of the Kinus Teyre would be Rabbi Elchan giving over the sicha. There was also a, uh, time that the Rebbe wanted Rav Zalman Yaffe should speak at the Kinus Teyre. And, uh, he spoke also about the Kinus Teyre, what he wrote in his diary. The prashut write a diary every year. And, uh, and as the Rebbe once told him beniger to, uh, his diary, "I am hesitant to tell you how upsetting it is how many times my name is mentioned in the diary." You know, as a vort, as a maimar, a musgem once, a PS in the early years. But he wrote a diary and he would publish it, and there's many inyanim that he saw from his lenses, observations by the Rebbe. Little things, big things, yeah. Al kaponim, the Kinus Teyre, the Rebbe would send out wine and challah. From the Shavuos one, from the Pesach one would be wine and

33:26 matzah. Al derech the Simchas Teyre would be wine and challah. And they would distribute it at the end of the Kinus Teyre. Another minchag which was in, uh, Lubavitch by the Rebbe, wasn't by the Rebbe himself, but it was a minchag that a, a Hasid, uh, would bring to the Rebbe would be bikkurim. The second day by Shavuos farbrengen, they would bear Rabbi Kowalski, who was the Rebbe's landlord in the past, in, uh, Three Forty-Six New York Avenue. He would bring boxes of fruit, oranges, apples, meises, etrich lechon, right after zman, line up on the Rebbe's table. The Rebbe would take one of each, and I don't even know if it was all of, of all, and, uh, just put it down and then, uh... So this is basically connected what it says in Gemara, "Ha meivi deidim le talmid chacham k'ilehi kriv bikkurim." That he brings a deid and a gift to talmid chacham is considered like he brought bikkurim. So this would go on for years. Another inyan, a minchag that took place in Lubavitch, and the Rebbe speaks about it, although we don't see it today, that after the Aseres Hadibros, they would announce mazel tov. Az ikh in der seide in Lubavitch. The Rebbe explains that it was right after Aseres Hadibros is the chuppah, the kiddushin, chassan of Yidden and the Eishtar renewed, so therefore they announced mazel tov. The Rebbe explains that al peshtus, al apehu we don't see that minchag today. I don't know when it stopped, if

34:46 it stopped by the Friediker Rebbe or even earlier yet. Al bechol eifim, one of the inyanim that the Rebbe spoke about the inyan of, uh, Shavuos, ver-very strongly was the inyan of krias itim l'teirah, setting up designated times for learning. And the Rebbe then spoke a few times beniger the kriah that it falls out Shabbos. Ah, like this year. Falls out Shabbos, the second day. So the Rebbe says, "L'kol haolam be Shabbos nit na teirah." The Shab-- uh, teirah was given on Shabbos. So the Rebbe says, "What does this mean?" That when a person learns teirah and the phone rings, he tells him, "Se Shabbos yetz, dichal. Ich bin yetz na matzev of Shabbos. I can't answer the phone." And the Rebbe continues, "And even if he calls him about a business, se Shabbos yetz. I'm in a matzev of Shabbos. I can't answer the phone." The Rebbe even added more yet. Al kaponim, again, noch inyanim. Bechol eifim, the Rebbe wanted very much the krias itim l'teirah. There was once the Rebbe told a shliach in, uh, in on shlichos in Yechidas that it's a bizayon that a, a shliach doesn't have a krias itim l'teirah. That's a mevaze the whole inyan. I think the Rebbe even implied that it's mevaze him and the whole inyan of shlichos that a, that a shliach doesn't find time for krias itim l'teirah. And as the Rebbe explained many times, the vort of the Alter Rebbe, the krias itim l'teirah means not only krias itim, he sets

36:03 up time, but it's time that is part, that is a systemized time which is krias benefish, which means automatically. He knows this time and the day, the evening, he has to go out now, he has a shiur, or he has a shiur in the morning. Whenever he has a shiur, it's now this is a time which is everything has to stop. And by the Rebbe, this was a very special, uh, uh, chashivus, chavivus. We see that there were krias, uh, uh, shiurim in, in seven seventy Rav Zalman Shimon used to give. Used to also tell stories. Sig ven, sig ven der tun azoy, er gishmak a shiurim. And then there were shiurim in Alter Rebbe Shochon Ha'arav bechulu, which could be Rav Zalman Shimon also gave it. And these were pashut shiurim that went on for years. They would write to the Rebbe the progress. The Rebbe would send out a letter. If they finished, they make a siyim on something. It was very chaveh by the Rebbe, the inyan of krias itim, which is what he comes from, from Shavuos. Which l'kol haolam esh vut, uh, Shavuos was given, matan teirah was given on Shabbos. So this is basically what goes on to Yud Beis Sivan, which is basically the conclusion of the Yemei Tashlumin, and that's all one hemshach. Un as the Rebbe mi- speaks beniger the inyan of matan teirah, as we mentioned earlier, that it should be kabalas halev be simcha ube pnimius.