Sukos, Shmini Atzeres & Simchas Torah by The Rebbe

00:00 Speaker 1 Beginning from, uh, Yud Aleph Tishrei, which is today. So the, the day is referred to from the Baal Shem Tov as the Shem Hashem. Shem Hashem, which as Rebbe explained that the four days between Yom Kippur and Sukkot correspond to the four letters of Yud Kei Vav Kei. On another occasion, Rebbe explained that the, the today is actually the Which with this, the Rebbe explains, al pi nigla, al pi the Gemara, how the day after Yom Kippur is referred to Beshem Hashem. That this is a day which a person still stand higher than, than, uh, the other days of the year. This is been a gift to Yud Aleph Tishrei, and now we go on to Yud Gimmel Tishrei. The Chabad speaking about the Yud Beis Tishrei, we see an interesting thing in the Yom Yom, which in the Yom Yom, the Rebbe writes in a gift Yud Beis Tishrei. That it's Chadakeh le-tamulah, that it's a, uh, fact for a tamulah, for an exertion that a person does. He keep the "me'at et chachmah u'vkirev hada'at", which means when he uses the inguin of chachmah and da'at, that it's something that he'll definitely see fruit. He will definitely see success and progress in his avodah. In other words, every time a person exerts himself, it's a sure thing if he puts his chachmah and da'at in it, "b'kirv ha-", "b'me'at et chachmah", which means with the advice and guidance of chachmah, and with "vkirev hada'at", uh, uh, involving himself completely in it, so then

03:40 Speaker 1 it's a sure thing that ain hecheret reikam, that it doesn't go back-- come back empty-handed. So the question is, where is bina here? "B'me'at et chachmah v'kirv hada'at", there's only chachmah and da'at. The question is, where is bina? The answer is based on what we just mentioned a few minutes ago, that the four days of, of, uh, between Yom Kippur and Sukkot correspond to the four letters of Yud Kei Vav Kei. The maleh, what is Yud Beis Tishrei? Yud Beis Tishrei is Eis He. What is Eis He? The inguin of bina. So the maleh, the Rebbe doesn't see no need to mention bina because that day alone is already bina. What does bina need in co- in a- in addition to that? Chachmah and da'at. And over here we see the Rebbe writing in the Yom Yom how the Rebbe chooses a pisgon which does not mention bina becau- uh, and punks for this day which is a day of bina because the day in itself, the day together with chachmah and da'at is Chachabad. The day itself is bina, so the auspicious time of the day is a bina. In addition to that, a person needs his avodah which is "me'at et chachmah v'kirv hada'at". This is been a gift to the Yud Beis Tishrei, which the Chabad is also the day that the malachim came to visit according to one day, uh, uh, midrash, which is a reliable midrash, Pirkei Avot Elezer, that the ma- malachim came to Avraham Avinu to visit him

05:16 Speaker 1 after the brit, that according to this opinion, the brit was Yom Kippur. The maleh, the third day was, was the third day was Yud Beis Tishrei. What does the Rebbe write in Yud Beis Tishrei? That the Shaliach person does an exertion. "B'me'at et chachmah v'kirv hada'at", it's a sure thing that he won't, uh, uh, he won't come back empty-handed. Where do we find by Avraham Avinu that it was "b'me'at et chachmah", the, the, uh, with advice of chachmah, the inguin of brit? Which this is the reason it says "v'eleh nimram," as Rashi says, because Oner Eshkol Mamre, his friends advised him that he should be mekayem this mitzvah. So the Rebbe mentions in this day, the "mei'at chachmah", something that comes with the guidance, "eitz chachmah", which was the eitz of his friend, Avraham Avinu's friend. So the "meilah" there was a Bris. So according to Pirkei DeRabbi Eliezer, the third day of the Bris was actually Yud Beis Tishrei. The Bris itself was Yom Kippur, according to Pirkei DeRabbi Eliezer. According to Rashi, as we learned, it was Pesach. Yeah. So what's the connection with, um, Yud Beis Tishrei that someone deserves to stop what they were saying on the Bris? With what? With Bris? Yeah. With Bris, it is because by Bris, Avraham Avinu received eitz. The "mei'at" says the lashon eitz. He received an eitz from Aner, Eshkol, and Mamre, from his friend. And that's why the pasuk, when it speaks about the inyan of Bris, that "Vayeirei lo, vavaya be'elei Mamre,"

06:49 Speaker 1 it says the lashon, uh, "be'elei Mamre." Why "be'elei Mamre"? Because to give them credit for their advice. Now we go on to Yud Gimmel Tishrei, which Yud Gimmel Tishrei is the Yom HaLulav of the Rebbe MaRash 124 years ago. The Rebbe MaRash, Yom HaLulav is Yud Gimmel Tishrei, Taf Resh Mem Gimmel. Did I say 140? It's supposed-- 124, uh, 124 years ago. Taf Resh Mem Gimmel? Taf Resh Mem Gimmel. Rebbe MaRash was Niftar in Lubavitch. Rebbe MaRash was not well, had had a disease, which in a sense, as it's described in the Reshimot from the Rebbe, it seems like it was leukemia. And, um, he was sick for a while, and the last f-few months became harsher and, uh, stronger. And Yud Gimmel Tishrei, before the hislaus, he called in each one of his sons and spoke to each one separately, and also the daughters. And then he put in a certain paper, uh, in his watch, which was able to stop the watch at a certain time, and that was the moment that the Rebbe MaRash was Niftar. It was the night before Yud Gimmel Tishrei, a day before Erev Yom Tov. So the shiva, the Rebbe Rashab kept shiva was mamash a day, because Erev, uh, Yom Tov, Sukkot, everything was interrupted. Yeah. On Yom Tov No, once it's before a Yom Tov, it's interrupted completely. That's it. Yeah. Once they set a wire even, so it's interrupted. The shleiyim is something else. The shleiyim, there are certain yamim tovim that interrupt the

08:48 Speaker 1 shleiyim. And, uh, but otherwise, it's, uh, uh, once it's shiva, uh, uh, Rosh Hashanah already interrupted. Shabbat is not interrupted, but Rosh Hashanah is, and the other yamim tovim. The Rebbe would have the custom from Taf Shin Lamed Beis, actually from Taf Shin Lamed Gimmel, Yud Gimmel Tishrei, to farbreng the night of Yud Gimmel until Yud Daled, which means the night before Erev Sukkot. The Rebbe would farbreng every year. This would be a Sukkot ma'amar, like we mentioned earlier about Erev Rosh Hashanah, the same thing would be Sukkot. The Rebbe started to farbreng, this was in the time of, um, uh, the shivim shanah, the seventieth year. And from then, the Rebbe farbrenged for the next sixteen years, every year, Erev Sukkot and Erev Rosh Hashanah. The ma'amar was a Sukkot ma'amar. The Rebbe would ver- be very much medayek to concentrate on a ma'amar, based it on a ma'amar from the Rebbe MaRash, who said different... The Rebbe MaRash said, "My Morim on Sukkot." And the Rebbe would use mainly a ma'amar which usually the Rebbe would discuss the dalet minim, the four minim, what their significance is, that they all grow, they all grow in unison together. Each one of the four minim has a ma'alah, their equality is that zechut of achdut. The lulav, the leaves are all up straight together. Al teref zeh, the hadasim, al teref zeh. The esrog is one that goes through all the different seasons in the year. One day is that it takes a year, another

10:27 Speaker 1 day is that it's three years to grow. And, uh, the Rebbe MaRash is medayek, and the Rebbe is very much matgis, he stresses it, that it's not only that it endures all the time period, seasons, but it actually lives from... It cont- the, all the seasons contribute to the growth of the esrog, although they're opposite extremes, summer, winter. So the, the, the esrog, that it grows from the different, the variety of the different seasons, which the Rebbe says this shows on the tachas ha'achdut how something grows from two different things which are mamash extremes in weather. Al teref zeh, the arovet, al teref zeh, the, um, the hadasim. So the Rebbe brings out, and Rebbe MaRash stresses it very much, brings it out in the MeAm Loez that this shows on the inyan of achdut. Arovet grow in bunches or they just get- Yes, they grow be'achana, they grow together, heiinu. It shows an inyan of achdut. And the Rebbe is medayek that, and the Rebbe MaRash brings it in the, uh, mentions it in the ma'amar, that the, uh, inyan of growing together shows on the bikut that it has to elekut. Because the sha- something begashmiyyut shows on the inyan of achdut, so this shows that beruchniyyut it i- it is on a higher level of bikut. Because without bikut, one cannot coexist with the other. So- When two things are growing together and there's a natural achdut, so this shows that there's a certain bikut on a higher level in this, uh,

11:58 Speaker 1 uh, min of this plant that is growing here in this physical world. Uh, bikut to achdut Hashem. And that's why in this physical world, the leaves of a specific allulus, or an hada or the hadasim, or the esrig in the different seasons grow, grow, goes in as one. So this is basically one of the topics the Rebbe would discuss on the ma'amar of Yud Gimel Tishrei. Another topic, if there was need for it in that year to accomplish something in the world, b'negeir the nations. So the Rebbe would speak then also about the inyan of sukkot, how the goyim, how we say sukkot, halulu et Hashem kol goyim, shavchu kol ha'umot. That the nations praise Hashem, praise Yidden, praise Hashem for giving Yidden chesed, v'gavar aleinu chesed. And the Rebbe would bring out how the whole world is buckled to Yidden. And this was something usually when the Rebbe accom- wanted to accomplish something in the world. There was a certain situation with Yidden in Eretz Yisrael, other places. So the Rebbe would use this ma'amar, the teichal of this inyan, the Rebbe would stress it out on sukkot. Because sukkot is the time that we bring the pari hachag, the beheimot and the chag, which are the number 70. And every day it's less and less. In other words, we go down from a higher number to a lower number till the end of sukkot. And this is k'neged shiv'im umot, peichsim v'reuchim. That they're becoming less and less. So therefore sukkot is a

13:36 Speaker 1 sort of a birur of the 70 nations. So the Rebbe used it a lot in different occasions. There's one for the UN, got together. And a certain, um, this was about 36 years ago on Taf Shin Lamed Alef. They got together to commemorate a certain univers- a certain anniversary. I think it was then 1945 to 1970, probably 25 years. But I think there's a vort from the Rebbe somewhere. I hope on him it's probably in the later years. That if a person usually commemorates anniversary, they usually have something to show what they accomplished. The Rebbe says there are certain binyanim in Manhattan that have, that we have no idea what their tachlis is. And one of them the Rebbe mentioned was the UN. Bechol eifim, the, uh, there was then a ma'aseh that the Rebbe saw that they're gonna start with Eretz Yisrael. So the Rebbe said then the ma'amar halulu et Hashem kol goyim. It was an unusual fabrengen insul with no l'chaim, with nothing. It was sukkot. And the Rebbe then said the ma'amar, he edited the ma'amar and asked that chassidim should learn it through sukkot and be mefarsim it. This was a clear message that the Rebbe was challenging the, what was going on in the UN. And, uh, at the point of Simchat Torah, the Rebbe then announced that he's making his own UN and chassidim from all over the world, each one represented another country. And the Rebbe then, there was a Simchat Torah to the people that were

15:11 Speaker 1 there then remember it ad ayin. Very unusual Simchat Torah. The UN, they were getting together to, to commemorate a certain anniversary. So the Rebbe said that it's a sure thing that they're already planning to speak against Eretz Yisrael, making resolutions against Eretz Yisrael. So this was one thing, and the Rebbe said then the lashon, uh, rakshu goyim u'goyim, that the goyim already are making a commotion. So the Rebbe said, zel u'ma zeh, that he's making his own UN. And there were also amongst them the big four countries that the Rebbe referred to them as, the Rebbe said the lashon, meine big, meine big four. Yeah. What is that, what year was it? It was in late 70. It was in Taf Shin Lamed Alef, Tishrei. So in 70 nations around the world, there's less than 70 nations or- Yeah. That they become, in other words, their quality and quantity is peichsim v'reuchim. So why did the Rebbe do it? The Rebbe then, first of all, uh, the ma'amar was one thing to accomplish in the world, a birur. The second thing was the Rebbe then gave l'chaim, appointed shluchim from different countries, that they are representing the country. And therefore the Rebbe then gave them l'chaim different occasions. The Rebbe would mechabed them with a kafet. So it was a whole yemos ha-inyan that Tishrei that the Rebbe accomplished poshet to challenge the lumazeh. How did it help that each person represented a country? What- Because the Rebbe says a Yid, a Yid that comes

16:33 Speaker 1 from a certain country is a balabat on that country. The- They were from a certain country. They were- They were from that country. They were- Then there is, there's even more. The UN, there's more than 70. The Rebbe, who were appointed then? Shluchim, the different countries from wherever they came. But he wanted to go over the 70. There were different, there were different shluchim here for Tishrei, and the Rebbe appointed them. This one will represent this country, this one this country. Okay. Coming from their country. I don't know number how many there were, but, uh, there were mamash shluchim from all over the world. The Rebbe then also, um, uh, appointed the Rashag. The Rebbe's brother-in-law from Mitzrayim because he was once in Mitzrayim together with the Friediker Rebbe in 1929. So he said that he's, you know, he's the birur of the Mitzrayim. What was Rebbe doing in Mitzrayim? Why? Because he was there then, the ori was because of the travel plans, but chol eifim he was there for a while, and then he just went over to Eretz Yisrael, and was two weeks in Eretz Yisrael. So it was in the nine days, and left after Tisha B'Av. This is b'negeir to Yud Gimel Tishrei. The famous work from the Rebbe Maharash is Lechaftchi La'alibah. Uh, the builders of the world says you can't go under, you go over. And the Rebbe says, Rebbe Maharsher says, "Un iz da Lechaftchi La'alibah." So the Rebbe Maharsher says, "I say Lechaftchi La'alibah." The Rebbe

17:57 Speaker 1 used this pizgon a lot, especially when it was 100 years Taf Shin Mem Gimel after the hishtalsus of the Rebbe Maharsher. The Rebbe used it for the avoda of Torah and mitzvahs, initiating, campaigning in different inyanim of mitzvah campaigns, the inyan of Lechaftchi La'alibah. A person should not go with a seder and a droge, with a, a certain sequence, a certain order, but Lechaftchi La'alibah. Immediately not to Underestimate himself, but to aim and go for the highest level. This was in the Rebbe used very often, especially after that year. It came up in different, uh, occasions, especially when it was a Y- Gimmel Tishrei or a Beis Iyar which is a Yemei Leida of the Rebbe Mahash. We go on now to Yud Dalet Tishrei which is Erev Sukkot. Erev Sukkot was a time that the different groups of Yisroel would go into the Rebbe, the groups that brought Esrogim for the Rebbe. There were different groups that brought. There were some that brought Yana Ver Esrogim from Italy. There were some that brought from Yisroel, Chabad. So the Rebbe would- they would bring the Rebbe different samples of Esrogim, and this was a- different groups went in and the Rebbe would give them berachot. Weren't there some Esrogim like from Calabria? There, there were. There were the, the, the Esrogim from Italy, but there were also Esrogim from Yisroel. And in a sense, when we see in the Reshimas we see that the Friediker Rebbe told one of the Rebbe also he should have

19:34 Speaker 1 Saye Yisroel and Saye Calabria. How is it different? Huh? Just technically how the Esrogim is different places? How the Esrogim? What's the different places the Esrogim comes from? They grew in different places. The Rebbe uses for a reserve. There was one time I remember in the middle of davening, the Rebbe went over to the Chazan after Shemoneh Esreh, asked him after Chazarat Hashatz, asked the Chazan to wait a few minutes because the pitam, the avam used the, the Esrog, it broke off. So the Rebbe said he wants to change, he has to change. In his room, he had a, a few more Esrogim. So the Rebbe then changed with a different Esrog, and then it came down to hallow. The Rebbe had a Esrog for the Rebbetzin every year. The Rebbe would prepare for himself a set and for the, uh, Rebbetzin. He would make it in the sukkah which was right in front of seven seventy, and, um, his private sukkah, and then this would be a Esrog that the Rebbe had for the Rebbetzin. And so the Rebbe, I think he also had a few reserves as we understand from that sukkah that the Rebbe immediately came down with another Esrog. Was there a sukkah in Seven Seventy? There was a sukkah because the Rebbe would go home those years. In the back, they had a sukkah, but, uh, later years already the Rebbe stayed on in Seven Seventy especially after Menchez, so they just built by Seven Seventy. And also, actually also

21:00 Speaker 1 two sukkahs. One right in the driveway where the Rebbe's car would park, so they would have a sukkah right before the entrance, and another one was the regular one that stood there for fifty years in the yard. They would rebuild it every year. They would, uh, put it together. That sukkah was like more convenient. There was a sink in there. There were shelves. The Rebbe kept seforim in there 'cause the Rebbe would sometimes go out for hours at night to sit and learn. So this was a sukkah that was used, uh, specifically for original sukkah which is actually put up now also every year. Another group that went into the Rebbe were shluchim that were on a list that the Rebbe would give them a set of the Dalet Minim which means they would go into the Rebbe. The Rebbe would have laid out in the gamlei d'naptach in the hallway before the room. The Rebbe have laid out the lulavim, the esrogim, the hadasim, and arovot, and the Rebbe would watch each person pick how they would take the minim which wasn't an easy, easy task to see them. They were to how the, how the person looked at the lulav, how he looked at the esrog, and the Rebbe was watching each person, and that's how each person went out. As w- as soon as the Rebbe saw a person has the Dalet Minim, the Rebbe would give him the berachah to be mamshich olam shocheit, and then he would leave. Another person

22:21 Speaker 1 would go in. I don't think there were two people together, but, I mean, today it's already on video so, uh, everything is seen exactly how things took place. The Rebbe would have a list in front of him. The Rebbe would usually put on his glasses. He would have a list in front of him who's supposed to go in. They were usually the head shluchim from overseas. They were rabbonim, certain rabbonim guests that the Rebbe would give them, uh, a set of the Dalet Minim which is from the Rebbe's, uh... The Rebbe himself would look it over first, and then the Rebbe would wait that each one should choose their own. Zalman Yochai. Oh, Zalman Yochai when he started to come for Sukkos. Usually he would come only for after

27:15 Speaker 2 Yeah, every night of Yom Terup till Shemini Atzeret. Not including Shemini Atzeret, the Rebbe spoke Sichos every night. So we have today a treasure of twelve years of Sichos, Simchas Beis HaShoeva through Nun Bais Suches.

27:33 Speaker 3 Is there a

27:33 Speaker 2 Chassidim Bechol will make with that because, uh, first of all, it's something which is a dover ovus, the pashut, because something is, it can pashut forget through Yom Terup, especially Shemini Atzeret Simchas, say there's a new task. And second of all, the Rebbe Rashab would write Chassidus Chol HaMoed. So in Chassidus, in of Pedah, so nobody asks any questions. Actually, because the Rebbe himself edited sometimes a ma'amar on Chol HaMoed, which is megeleh rabin, so it's something which, um, was never... I mean, maybe somebody did ask about the Chol and it has no... In Halacha, it's considered a dover ovus, that even someone that follows Halacha strictly with a, with a pakredsky, so he also, you know, it's something which is considered a dover ovus. It's something which is, there's no question in that. The Sichos would be written and Chol HaMoed, there was already a mic, so the Rebbe would have a mic near his shtender, and the Rebbe would speak in a microphone. The ma'amar also simultaneously be recorded. The Rebbe spoke very much about Simchas Beis HaShoeva, at kedekach that a few people decided to start dancing on Montgomery and Kingston, Kingston and Montgomery, and that's where the birth of that event began. It began on Simchas Beis HaShoeva, a few people, then others, uh, uh, participated, and, uh, also, uh, got to became part of it. At kedekach that it became a big shturem. It was Yom Terup, and later they decided to extend it in Chol HaMoed with klezmer, with

29:10 Speaker 2 music, and then they had a program with videos from the Rebbe, different things in the course of the years how things developed. The Rebbe got the news when it get to the dancing, and the Rebbe mentioned it in the Sichos, I think even in that, that year itself, different expressions when it get to the Simchas Beis HaShoeva, and one of them was a word from the Rebbe used, I think more than once, "Adikah zo mitantzin." The, the street should also dance along. In other words, it should permeate the street, that the street should also be involved. Another time the Rebbe said they should also involve the police to dance with them, to dance with them. How much it's shayach the, the shaychas, but the Rebbe wanted that the sukkah should permeate umos ha'olam. So the Rebbe says, "Achas the policeman, tantzin tav." It's an expression the Rebbe said, I think more than once. Generally, the police cooperated with closing Kingston Avenue. There was one year they did not allow it, you know, for whatever reason. So the Rebbe said not to argue with them, and instead they danced on Montgomery Street between Kings- Brooklyn and Kingston. But that was only one year. It later went back to the original status, which was Kingston Avenue. Okay, just to clarify things, I don't know who you come in contact with, but basically there's some shmues today, especially orchim that come that never saw the Rebbe and have no idea what went on. So the ma'amara, there are

30:39 Speaker 2 certain shmues that go around that the Rebbe danced on Montgomery and Kingston forty years. So this whole thing has no ma'amashot. One, it's not forty years it started me'amarus. Two, the Rebbe was never on Montgomery Street by Beis HaShoeva. And the pashut of seeing that a person could prove this is gmar pashut. At least from twelve years, there should have been one picture She took an aim picture from all these years. So this is to explain some, to convince someone, a pishechul, if he doesn't trust someone that was there. The whole way from the facts are it began Tav Shim Mem Alef, and it's Adar Yem Azer, which this year is Kinah Nudet, twenty-six years. Now we go on to the, uh, the say that by the Rebbe, the first twenty years was that the second day Sukkot, the Rebbe would farbrengen before the Shkiya. The Rebbe would wash for a Suda in the Sukkah, the big Sukkah. He would farbrengen. The Rebbe would speak a, a, um, maimer and sicha with schpizin. And then the Rebbe would bench, daven Ma'ariv, make Havdalah, and give out Kesher Bracha. Which means that the second day Sukkot, by the end of the Yom Tov, like the second day of Shana, the Rebbe would conclude the farbrengen with Birchat Hamazon, Ma'ariv, Havdalah, and Kesher Bracha. What if the second day Yom Tov was Friday? So the Rebbe would wait for the Kesher Bracha till Shabbat afternoon after the Shabbat farbrengen. Because there was a shail of Kiddush. It

32:08 Speaker 2 was already after benching and you have to make Kiddush first, so the Rebbe waited till after the next day, Shabbat Chalomait Sukkot. And this is the famous historic point which took place forty years ago, a farbrengen in the rain, mamish a soaking rain. The Rebbe came in, the Rebbe took off his coat, and was sitting mamish under a soaking rain for a few hours. The dikneach sidim were holding a towel under the Rebbe's hat, under this, but the, the Rebbe, even when they put the coat on the Rebbe's shoulder, the Rebbe just shrugged it off and was sitting in the rain a few hours. And then the Rebbe gave Kesher Bracha also while it was still raining. And this is when the Rebbe made the bracha, "Leishah Basukkah," in that, that Shabbat. So this is a historic Shabbat that people refer to, the anhoga of the Rebbe in the rain, in Shabbat Chalomait Sukkot, Tav Shim Chav Zion, forty years ago. What was the reason for doing it? That was a say about the Rebbe. The, the, the Rebbe didn't explain it. So bechol lefen, it's also a minhag by Hasidim, that even when it rains, the Hasidim sit in the Sukkah. The maiseh is the whole thing in Alei Shabasukkah is because he's mitzayer. He's protected from Sukkah because he has tzayr. Now, sheinkin by the Rebbe, this was, wasn't in the way. This was the say that the first twenty years, the second day, uh, Sukkot. The very, uh, farbrengen that there was

33:37 Speaker 2 a lot of pushing because the, the voice of the Rebbe wasn't like a solid roof over the head, so b'meilit was just being absorbed in the tach. So it was very hard to hear the Rebbe, so therefore people were pushing ahead and ayin. It was, uh, it w- and the Sukkah wasn't so big. Eventually, layider, regrettably, uh, there was an accident that took place then in the Sukkah. A table fell on Rabbi Marlo, alav hashalom. And from then on, the Rebbe said he's not farbrengen anymore in the Sukkah. So after the twenty years, that farbrengen did not take place anymore. Besides, with certain exceptions that was mentioned earlier. This was b'negeah the first day Sukkot. There was also a custom by the Rebbe before the nasiyut yet to farbreng one of the nights of Chol Hamoed Sukkot. It was referred to as the Simchas Beis HaShoeiva farbrengen, and it went on till the year Tav Shin Chaf Daled. The first fourteen years of the Rebbe's nasiyut, the Rebbe would farbreng the yeshiva bochurim, chnimim, and this was the farbrengen Simchas Beis HaShoeiva. After that, the Rebbe fastakt. Uh, Hasidim interpret that the reason was because the next year was avelut for the Rebbe's chanah, and therefore the Rebbe there from then on already did not farbreng anymore Simchas Beis HaShoeiva. Now we go on to the last days, how much is shayeach to bring it down in Eyshev. The last days of, uh, also another point which should be made, that the Rebbe would give

35:09 Speaker 2 out his daled minim every day of Sukkot to make a bracha on that. So the Rebbe would come early to shul, sometimes seven, eight in the morning, Yom Tov, and there was already a line with tickets. Some chevra lined up five in the morning to make a bracha on the Rebbe's daled minim. In Tav Shin Beis, there was something, an unforgettable event. The Rebbe asked Rabbi Halik where they're benching Muluf, and Rabbi Halik said in the back of the sukkah, which is towards Union Street. He thought that the Rebbe just wanted to know where. L'peot, the Rebbe followed him and stood there for the next seven hours, watching everyone making the bracha, and the Rebbe went into Shacharit that day, three in the afternoon. This was the last Sukkot before Chavai Noder, Tav Shin Beis. Happened to be the Rebbe had an infection then on the foot, which, which the doctor and others were mekoravim asking the Rebbe to sit down. The Rebbe says he doesn't want to sit. So there were points that the Rebbe actually put up one foot on the chair, and it was like leaning on his knee, and everyone that went by made the bracha. The Rebbe answered amen for every bracha. There were people that didn't expect the Rebbe there, so they got confused with the brachas, so meilech the Rebbe corrected them also. So there was a, the Rebbe was prashat ma- watching everyone. As Hasidim said then, this was the time that the Rebbe wanted to see

36:31 Speaker 2 each one separately. There were people that came from Boro Park. It was, they, they had time to come from a distance knowing that the Rebbe's standing, so chevra chatza'ayin, and they walked in, and the Rebbe stood for about seven hours. Going on to Shemini Atzeret Simchat Torah, the custom by the Rebbe was that Shemini Atzeret, the night of Shemini Atzeret, the Rebbe would daven ma'ariv about seven o'clock, depending on the daylight, and then there would be a hefsik. Hakafot would be nine o'clock in the evening. Nine o'clock, the Rebbe would come into our torah study, and our office would finish about 10:45. It was very brief. The Rebbe was earnest. It wasn't like Simchat Torah. It was completely a different thing. And this was Shemini Atzeret every year. Our torah studies went quick and the akoferet. And actually, on this very night, in Taf Shema Medches, almost 30 years ago, was the night that the Rebbe then got sick with a heart attack. It was in the middle of akoferet, and that's when it began a new hemschech havinionim by the Rebbe the following months because of the Rebbe's health. So it was during the akoferet, during the third or fourth akoferet that the Rebbe, they saw the Rebbe was slowing down with the clapping, his face turned pale, and the Rebbe sat down then, which was very unusual for the Rebbe by akoferet to sit down. So this is when they realized something was going on. Just tell the girls they're coming now, and

38:08 Speaker 2 we'll finish here in a few minutes about, uh, what today is. Oh, you mean the giro today? Yeah. Okay. All right. The next day was Shemini Atzeret, which actually the halacha is that we start then saying "Mashehu ruch ham'ir dageshem." And then comes the famous question that people that push it, the schedule is a little hard for them. What do they do if they announce "Mashehu ruch ham'ir dageshem" and they're still up in Shacharit? What do they do in Shacharit? So there's actually a few answers. One answer that the Rebbe Rashab told the Tzdikiter Rebbe that it's time that a person should be organized and at least that day tefillah with a minyan. A second inyan, the halacha is that if there's another minyan that they can still rely on in Shacharit, so they can do that minyan. Otherwise, the, if most of the minyanim already davened, and they're the Moshe in the house, or they're not in the, in the house, or they're actually on their own, so they would have to say "Mashehu ruch ham'ir dageshem" by Shacharit because they already, most of the minyanim already have said it in the melech, it becomes a krias also beginning from their Shacharit. This is the nigun to the inyan of "Mashehu ruch ham'ir dageshem." The next night in the evening, the Rebbe would farbrengen acharit to akoferet. It would be, it would begin about 8:30, nine o'clock, different times in different years. And about a quarter to 12, the Rebbe would finish the farbrengen.

39:37 Speaker 2 They would then change over the shul from ha- uh, farbrengen to akoferet. And about a quarter to one, 1:00 in the morning, the Rebbe would come into our torah study. Akoferet would be till about 2:40, 2:40 AM. And then people would go home for Sudde Yontif. The thing was they ate before. Some people had a chance to eat between ma'ariv and the farbrengen. But bochurim that would go to Flatbush, to other places, they would leave 6:00 in the evening. They would come back in the middle of the farbrengen, so they wouldn't eat till after. So the melech, they'd sit down. I remember once, uh, looking at the clock, it was about 3:30 in the morning, sitting down for Sudde Yontif. There was a time once we invited a certain journalist to come. We told her what time is the meal. She said, "Three o'clock." So she came 3:00 PM, not realizing that it's actually 3:00 AM. But basically, it was a whole different tzedakah. That night was a full night in Lubavitch. People from the community, there were thousands of people that lived in the community, Veltish's shtieblach. There were 40 shtieblach in Crown Heights. They all, the climate of the akoferet was in Lubavitch. So they all would end up from their minyanim in front of 770, the kinaynah. That time there was no place even to go through. They all mamash gathered by 770. This was the highlight of the akoferet, the latest akoferet. What year was that? Talk about the first, uh,

41:08 Speaker 2 15 years of the Rebbe's nasius. Then people started to move out. But it was the bochurim that were here, the belzer. There was different shtieblach. Somebody made a cheshbon, 40 shtieblach in Crown Heights. Yeah. I'm very familiar with all the different shtieblach in Crown Heights. If we went to them, it could be, it could be that there was the inyan to be meitzamirim, although some of the Chabad didn't need it. But it could be that in some there were modern shuls also. It could be. I'm not familiar with that because usually we went, uh, pretty out of the neighborhood, but that was later. In the first 14 years of the nasius le'Adam, the Rebbe would teach a new nigun about 5:00 in the morning and then give out mashke to the ones that made achlas for increasing limud ha'talmud that year. The next day, the Rebbe would come in to Shacharit. This is after 5:00 in the morning. The Rebbe would come in 10:00 in the morning, small eylum then. And then in the afternoon would be before the shkiya, the Rebbe would wash. The big farbrengen for Chassida, which was a farbrengen, a six-hour farbrengen. Usually it was one of the biggest farbrengens in the year, like acharit of Pesach. The Rebbe would speak many different he'arot for the year, uh, new inyanim that Rebbe spoke then for the year, for the following years. You have a question? Yeah. When did the Rebbe come in to Shacharit? The, uh, that's the night, the, uh,

42:38 Speaker 2 leil Simchat Torah. It was like the early morning of Simchat Torah. After the- No, no. It was, uh, after the second night yontif. Oh, the Rebbe came- After the akoferet 2:40 and after the sudde, so the Rebbe would come down and teach a new nigun. And these are the nigunim that we have today from the Rebbe. When did the Rebbe come in? Huh? Yesterday. And the next day, the end of the yontif, toward the end of the yontif, the last hour, so the Rebbe would teach then. I have to go because people are waiting. They're waiting already? They're waiting in the yontif. Okay. So, uh, I'll come back. Okay. A freilachn yontif. Thank you. Thank you.