Chof Cheshvan: The Rebbe RaShaB

00:00 As we just commemorated, the Yemai Led is the birth date of the Rebbe Rashab, the fifth Rebbe of Chabad. The abbreviation is Rab Sholin Du Ber. And he was born Taf Reish Kaf Alef, late 1860, in the city of Lubavitch. We will, in honor of this, begin a new series focusing on various aspects of the Rebbe Rashab and events in his lifetime and his writings. The Rebbe Rashab, as mentioned, was born on the twentieth of Cheshvan in the city Lubavitch. He married his cousin, the Rebbetsin Sterna Sara, who was the daughter of Admor Rabbi Yosef Yitzchak of Avruch, the brother of the Rebbe Mahash. The Rebbe Mahash was the father of the Rebbe Rashab, so basically it was his first cousin. And the chasuna took place Mitzoi Shabbes on the eleventh of Elul, Taf Reish Lamed Heh, 1875. In the year Taf Reish Mem, at the age of nineteen years old, Rebbe Mahash grooms his son, the Rebbe Rashab, gets him involved in public affairs, which meant traveling to very important meetings in the government in Russia to oversee and avoid pogroms or other decrees that potentially were gonna take place against the Yidden in the different cities in Russia. In the year Taf Reish Mem Gimel, after the passing, after the histalkus of the Rebbe Mahash, Rebbe Rashab begins guiding Hasidim and accepts the post of Rebbe. In the year Taf Reish Nun Beis, 1892, endeavors to have the expulsion from Russia, from specifically Moscow, rescinded, and effects a postponement until the summer. Provides

02:23 substantial financial subsidies to enable those expelled to settle in new places. In the year Taf Reish Nun Gimel, 1893, the Rebbe Rashab re-establishes the Committee of Communal Leaders in Petersburg. In the year Taf Reish Nun Daled, 1894, the Rebbe Rashab visits the settlements in the Kherson province. In 1897, during the Sheva Brachos, after the wedding of the previous Rebbe, the Rebbe Rashab announces a surprise announcement that he is establishing a yeshiva. The yeshiva, about a year and a month later, received its name as Tomchei Temimim. This was when the Rebbe Rashab was at Hakafos, at the seventh Hakafa, as the Rebbe would be honored with the Sefer Torah on the first Hakafa and the seventh Hakafa. When he was up to the words Tomchei Temimim, the Rebbe Rashab announces the yeshiva will be called Tomchei Temimim. These yeshivas are blossoming all over the world up to this date. In the year Taf Reish Nun Ches, 1898, he travels in the public interest to Kyiv and Odessa. The year 1899, he expresses his negative views regarding certain parties amongst the Yidden in Russia. In the year Taf Reish Samech Alef, 1901, he visits Germany, France, and Holland on communal concerns. In the year Taf Reish Samech Beis, with the assistance of the philanthropic brothers Poliakov and with the help of ICA... The ICA is an organization that helped in regards to the activities of the Rebbe Rashab. He establishes a factory for weaving and spinning wool in Dubrovna, which was in the Mogilev province. Some two

04:53 thousand Yidden earn ample livelihoods working there. In the year Taf Reish Samech Daled, 1904, Rebbe Rashab establishes committees to send matzah to Jewish soldiers in the Far East. This was the Russo-Japanese War, and the Rebbe Rashab was making sure that the Yidden should be able to receive matzah for Pesach. The year Taf Reish Samech Vav, 1906, successfully endeavors in Petersburg to halt the pogroms. In the year Taf Reish Samech Zayin, 1907, he prepares a detailed program entitled The Union of the Observant Jews. It's called this Achdus HaIrim, and conveys it to Harav Rabbi Breuer and the learned God-fearing Harav Yankiv Rosenheim. In the year Taf Reish Samech Heh, 1908, he participates in the meeting of communal leaders of Germany in Berlin. In the year Tafresh Samachtes 1909, at the Karowitz Conference, he announces his withdrawal from a certain party that he did not agree with their policies. In the year Tafresh Ayen Aleph 1911, he establishes a Yeshiva Teda Samas in Chevrin, which was in Eretz Yisrael, and he sent a mashpia and a proximate minyan of bocherim that should learn there. And this went on until World War I, and then conditions did not allow it to continue. And eventually, it was moved over to Yerushalayim, where the Yeshiva Teda Samas today is existing and growing. In the year Tafresh Ayen Vav, late 1915, on the 17th of Chesmun, he leaves Lubavitch and moves to Rostov, which is located on the River Don. The reason was, it was because of World War I conditions,

07:21 and the Jewish leaders were in danger, and therefore there was a need to move out of Lubavitch. This was after 102 years that the Rabbeim, the Nesi Chabad, the leaders of Chabad resided in Lubavitch from the Mittele Rebbe till the Rebbe Rashab. In the year Tafresh Ayen Vav, 1916, during the summer, he establishes Yeshivas in Gruzia, and he sent bocherim, chidim, as shluchim there to set up Yeshivas to educate the communities in Georgia, which is Gruzia. In the year Tafresh Ayen Vav, 1917, he succeeds in securing legal exemption from military service for 2,382 religious functionaries, Rabbonim, Chazonim, Shochtim, etc. In the year Tafresh Pei, 1920, Meitzoi Shabbos, Parshas Vayikra, evening of Sunday, the 2nd of Nisan, at 3.30 a.m., he was nostalgic, he passed away, and is interred in Rostov on the River Don. As it's mentioned that for 20 years he was interred in one location, and then when the status of that Beisachayim, that cemetery, was changing to a different status, so there was a need to carry him over to a new location. And those who were present at this procedure testified that the Rebbe Rashab, after 20 years, the body was whole as the day of his passing. The Rebbe Rashab had one son, the previous Rebbe, Kveit Kedushe Sadmur Horav Rabbi Yeseph Yitzchak. Im Yirtza Hashem, in the upcoming installment, we will discuss an overview of the Rebbe Rashab's life as the previous Rebbe wrote it up right after the Istalkos of his father around 1920. Behem Shech, in continuation

09:56 to the earlier installment in regards to an overview of some of the activities of the Rebbe Rashab in honor of his Yimalehdes on Chav Chesmun, Tafresh Chav Aleph, late 1860. We continue now with an additional Rishima, which the Friediker Rebbe wrote, giving a somewhat overview of his father's life. The Friediker Rebbe writes that when his father, the Rebbe Rashab, was 14 years old, he would already review discourses, Maymorim, from the Rebbe Marash, and he would also record them in writing. And when he was 15 years old, he was already elaborating, writing explanations on the Maymorim of his father. When the Rebbe Rashab was 22 years old, a month before he became 22, he was orphaned from his father, the Rebbe Marash, who was nostalgic on Yud Gimel Tishrei. Over the course of the nine years, from Tafresh Lamad Dalet to Tafresh Mem Gimel, which is 1874 to 1883, the Rebbe Rashab wrote a total of 350 Hanoches, which means recording in writing his father's discourses, and a significant amount of explanations, and also Rishimas that he recorded of Imyonim that his father spoke when he was in Yechidas, in the private audience by his father. The first year following the Istalkos, the passing of the Rebbe Marash, the Rebbe Rashab was mostly secluded in his room, being involved in Teydah and Avedah. He did not accept anyone for Yechidas and did not answer any questions of advice. In summer summer of 1883, the Rebbe Rashab got very sick, and he needed to travel to Petersburg

12:25 to consult the advice of, uh, doctors who were experts in this field. As a result of his weakness, the Rebbe Rashab needed to spend time in warm climates near the seashore, and over the course of three years, he was occupied with various trips, and wherever he was, he was engrossed in learning and also writing in Yiddish for himself privately. In Elul that's 1886, Rebbe Rashab traveled to Crimea to Yalta, and his wife, the Rebbetzin Sterna Sara, and the previous Rebbe, who just became then six years old, joined him, and they stayed there over the winter of which is 1887. The Rebbe Rashab then traveled after Pesach from Yalta to Lubavitch through Kharkov, and the Hasidim of small Russia, Malorossia, sent delegations to the Rebbe Rashab to Yalta that he should stop over for three weeks in Kharkov in order to give the opportunity to Hasidim of Malorossia to be able to visit with him and to hear Hasidis from him, to hear discourses from him. Rebbe Rashab's trip from Yalta to Lubavitch, and also the stopover of three weeks, including also the Yom Tov of Elul in Kharkov, and Rebbe Rashab delivered discourses and talks over that time. We will im yirtze Hashem continue in the next installment. The continuation to the earlier installments in regards to the events and activities during the lifetime of the Rebbe Rashab, we continue now with installment number three, discussing the previous Rebbe's Reshima, how he elaborates in regards to various events that took place in the Rebbe Rashab's

15:09 life. In the year 1907, the Frierdiker Rebbe describes that after the scandal on the seventh of Av 1906, which was the year before 1907, the Rebbe Rashab left with his family to the city Wurzburg, and he stayed there for about ten months till the end of Elul. To understand what took place here, we'll quote from Rabbi Shalom Ber Avtzon's book, The Biography of the Rebbe Rashab, discussing in the chapter, The Pogrom in Lubavitch. As an introduction, he states that during the first few years of the Yeshivat Temchetimim, the administration was extremely selective as to which students would be accepted. In certain years, only one-third of the applicants were accepted. Many of the young men who were not accepted came from prestigious Chabad families and were budding scholars. However, the administrators noticed a lack of or a lack in the willingness to be completely obedient to the high standards that had been established, and they were therefore rejected. In the summer of 1904, a named Berel from the city of Chernikov was accepted as a student in the Yeshiva. Since he was only fourteen years old, he was placed in one of the younger classes. Over the next few months, it became apparent that he was an impressionable boy. So in the beginning of the following winter, an elder student was assigned to guide him. Before Pesach of that year, this is already the year 1905, Berel requested permission to be with his family for Yom Tov, promising to return a week after Pesach. Generally, such

17:45 requests would be denied until the student had been in the Yeshiva for at least a year and a half. When the faculty felt that he was strong enough in his convictions to withstand turbulent foreign influences brewing outside. However, in this case, it was decided to make an exception and grant him permission. The reason was that he was an only child, and his parents were insisting that he come home. Additionally, the rabbi of the city requested permission be granted. The faculty hoped that this would demonstrate to the impressionable boy the yeshiva's care and consideration for each and every one of its students, and that it would benefit his development in the long term. However, after Pesach, a week passed and then a month, and Berel had still not returned, so he was removed from the roster of students, and someone else was accepted instead. The following winter, after being out of yeshiva for about eight or nine months, he finally returned. However, from his, his demeanor, it was noticeable that he had been influenced by other ideologies, and the administration was hesitant to re-accept him. Asking the elder bochurim for their input, since part of the responsibility would be placed on them, the faculty received two opinions. Some felt and warned of the danger he posed, while others argued on his behalf, saying, "We are positive that after being here for a while, he will regain the advances he made before his long absence." Ultimately, it was decided that he would be reinstated as a student,

19:45 uh, even receiving the same weekly stipend that every student was given. At the same time, though, he would be monitored carefully. A number of weeks later, during the week of Yisro, that's winter 1906, the previous Rebbe, who was the director of the yeshiva, accompanied his father, the Rebbe Rashab, to Vitebsk and Moscow to attend to some communal matters. Originally, the journey was to last for only two weeks, but in the end, they were there for four weeks. One day, while they were away, the yeshiva had some unwelcome visitors. One of the teachers from the school, the maskilim, ha-had established in Lubavitch, entered the yeshiva accompanied by another individual. They strolled around the study hall, trying to initiate conversations with the students. They left only after one student passionately let them know that their presence was not appreciated. However, an uneasy feeling remained in the air. Everyone sensed that something unpleasant was about to happen. Returning to Lubavitch on Wednesday, Parshas Ki Tisa, the seventeenth of Adar, the previous Rebbe immediately began to conduct a thorough investigation. He sto-spoke at great length with the owner of the house where Berel was lodging, who repeated his conversations with the youngster over the course of the past few weeks. Berel had informed him that while he was home the previous year, members of the Peile Yitzchok had befriended him. He was supportive of their ideology and assisted them in every way he could. It was only because of the continuous pressure exerted upon him by his father throughout

21:45 the previous months that he had re-reluctantly returned to yeshiva, so therefore, he felt different. However, he was not happy anymore. He felt that he was under intense scrutiny as if everyone's eyes were following his every move. The only thing stopping him from carrying out his plans, he concluded, was the fear of the shame he would bring upon his parents, and that it would be too much for them to bear. As a result, he was having suicidal thoughts. The next day, Thursday morning, the decision was made to remove Berel from the student body. However, to protect him from harming himself, he was not told to leave. Rather, a telegram was dispatched to his parents asking them to come and take him home. Somehow, word of this decision leaked out, and that evening, five members of the group Peile Yitzchok barged into the administrator's office and demanded that Berel be reinstated. The older two members of the group opened up their jackets and revealed that they were armed. "I am not afraid of your guns and threats," the previous Rebbe calmly replied. "There is an administration here, and they decided to expel him. They are the ones who conduct the yeshiva's affairs." The guests continued and said, "Just know that you will have a bitter end. We will do as we please, and nothing you do will be of any help." With these ominous parting words, they left. Hearing this, the previous Rebbe realized that he must assume complete responsibility in order to return the boy safely

23:43 to his parents. So on Motzei Shabbos, while Berel was walking in front of the yeshiva, three strong bochurim surrounded him, physically brought him to the previous Rebbe's office, disregarding his angry outbursts. The previous Rebbe then spoke to him, and he was fed a good meal. A few bochurim were assigned to watch over him that he would not leave. While he was eating, Berel confided to the bochurim who were guarding him that it was a while already that the members of the group mentioned earlier were looking for an excuse to harm the yeshiva, and they had now found one. His words of warning were validated that very night. Five members of the group arrived and warned that if Berel would not be released, they would bring five hundred fellow members from Vitebsk who would completely destroy the yeshiva. The previous Rebbe calmly replied that Berel was being treated extremely well and was waiting for his father to come. The leader of the group then warned the previous Rebbe to be careful, or he can get hurt. Unfazed, the previous Rebbe replied, "Please put away your toys for another time. Now leave." We'll, im yirtze Hashem, continue in the next installment. Behemshech, in continuation to the earlier installments, and in particular to the previous installment in regards to the pogrom in Lubavitch, we continue now the events which took place, the to the earlier installment. As Rabbi Avtzon continues in this chapter about the pogrom that, "Then one of the troublemakers noticed someone in the office. It

25:38 was Rabbi Meshulam Zvi Hirsch Klatskin of Romanov standing next to the short room divider. Suddenly, a bullet whizzed through the window and past the candelabrum hanging from the ceiling. Miraculously, at that exact moment, Rabbi Mesha bent down to pick up something. The bullet passed right over his head, perhaps barely two inches above him, before hitting the wall directly behind him." "The following evening, Berel's father," this is the student's father, "arrived and took him home. The Hasidim hoped that this would bring an end to the unfortunate story. The main argument of the Peile Yidion had been that Berel was being held against his will. Now that Berel was no longer in Lubavitch and was on his own, they hoped things would quiet down. However, this division, Peile Yidion in Lubavitch, was not quiet nor forgiving. They felt that there was some unfinished business to be taken care of. To them, this was merely the opportunity they had been looking for, for a very long time, and they wanted to press on." Amongst things that they demanded was five specific students who happened to be amongst the best ones should be expelled from the yeshiva. Two, the faculty member whom they blamed for causing the whole situation, namely the previous Rebbe, should be dismissed, and the yeshiva should pay them a large amount of money as reimbursement for the damages they had incurred. The Rebbe Rashab dismissed their first two demands on principle. He would never allow others to mix into the management and direction of the

27:52 yeshiva. If they had complaints against a specific individual, it would need to be settled in the Jewish way, through having a din Torah. However, while they agreed to settle the matter in a din Torah, they made the unacceptable demand of being allowed to choose two out of three presiding Rabbonim. So although the two sides were speaking with each other, the situation remained tense. Shortly afterwards, the previous Rebbe needed to travel somewhere by train. He was accompanied by the Hasid, Rab Shmuel Katzman. Aware of the potential dangers, they were constantly on the lookout. Their suspicions were aroused when they noticed a group of Peile Yidion youths lingering in the approaching station. When the train came to a stop, Rab Shmuel rushed out of the car. He made his way directly to the group and informed them that the Rebbe's son, the previous Rebbe, was aware of their intentions. His pistol was loaded, and he was ready to defend himself if necessary. Hearing this and seeing that a contingent of officers was present, they realized that somehow their plan had been uncovered, and they quickly dispersed. Shortly afterwards, after the previous Rebbe returned to Lubavitch, another unpleasant incident occurred. Early one Friday morning, as the previous Rebbe was leaving the mikvah, he was ambushed from behind. An individual struck him with a large wooden club on the back of his head. As he stumbled from the daze of the blow, the attacker jumped on him, placed his hands around his neck, and began to choke him. Miraculously,

29:43 he quickly regained his composure, and he was able to free himself from his attacker's grasp and flee home. Immediately afterwards, the previous Rebbe left Lubavitch in disguise until the entire episode would be resolved. While the Razah, the previous Rebbe's uncle and the brother of the Rebbe Rashab, tried to reach some understanding, he was met with strong resistance. Their adamant demands to have a say in the yeshiva and to choose two of the three Rabbonim for the arbitration were totally unacceptable and non-negotiable. Yet they would not back down. The negotiations continued for four months with no resolution in sight. Then, on the seventh of Av, a group of about 15 members of this Peile Yidion surrounded the house the Rebbe Rashab had rented for a few weeks in the summer. Around seven of them barged into the house with their pistols drawn, shouting, "We already told you to do as we say, and you did not listen. Now we will show you that we mean business." With that, they rampaged through the house, breaking the furniture and windows. After this incident, the Rebbe Rashab hired armed guards to serve as protection in the future. At the same time, he was not intimidated, and he remained firm in his resolve not to negotiate with them on their terms. Recognizing that they-- he would not deviate from his resolute position, and perhaps realizing that the confrontation might spiral out of control, which would not be to anyone's benefit, the leaders of Agudas Yisroel began to negotiate in earnest.

31:43 We are not aware of the details of the agreement, except that it was limited to monetary claims. However, on the twenty-third of Elul, six weeks after the break-in to his house, the Rebbe Rashab wrote in a letter to Rabbi Yisrael Berlin that the matter had finally been settled and that his son, the previous Rebbe, would soon be returning to Lubavitch together with his family. Although an agreement was reached, it took some time for tranquility to return. This was evident from the fact that the next few months, the Rebbe Rashab did not transcribe the, um, Ma'amarim. He went on to say, which were part of the hemsiche, the series of Ma'amarim that began on Rosh Hashanah, five hundred and fifty-five, late 1905. The first ma'amar began with a quote from the Talmud, "On Yom Kippur, on Rosh Hashanah, on Shabbat." After Tishrei, the Rebbe Rashab left Lubavitch, as usual for the winter months, this time to Würzburg, Germany. However, this time, as a precautionary measure, his entire family joined him on the trip. Only then, three and a half months later, when they were residing in Würzburg, did he resume writing those Ma'amarim. They remained there for ten months, returning to Lubavitch that Elul. Continuing with the previous Rebbe's description, the overview of events that took place in his father's life, the previous Rebbe writes in regards to after 1910 that the Rebbe Rashab made many trips to attend conferences in regards to elections for rabbonim, and he was one of the seven members in the

33:46 Vaad, in the board, which was in charge of organizing this project. In the year five hundred and fifteen, which is 1915, the Rebbe Rashab called meetings of rabbonim with participation of community activists in regards to libels that were made on Yidden who were living in the cities, the villages close to the front scenes of the war. This was the World War I. And take measurements against this antisemitic trend that was being publicized then with the advice of a certain minister and his group. The previous Rebbe continues that this year is twenty-five years since his father, the Rebbe Rashab, became involved in communal and public work. In five hundred and fifteen, late 1915, on the sixteenth of Cheshvan, the Rebbe Rashab leaves Lubavitch and travels in exile till he reaches the city of Rostov. In Rostov, the Rebbe Rashab lived four and a half years, five hundred and fifteen, fifteen, sixteen, seventeen. 1916, 1917, 1918, and 1919, and a half a year till eleven Nisan five hundred and twenty, 1920. When on this day, Beis Nissan, the luminaries were removed, and the crown of beauty of our head was taken away from us. This marks the passing of the Rebbe Rashab on Beis Nissan five hundred and twenty, 1920. If God wills, in the next installment, we will discuss the Rebbe Rashab's Ma'amarim which he said or wrote in the years of his nesius. The continuation to the earlier installments in regards to the Rebbe Rashab, we continue now with installment number five, discussing an overview

36:11 of the various Ma'amarim dis-discourses that the Rebbe Rashab has either delivered orally or in writing. The previous Rebbe, as he describes this, writes that in total, one thousand one hundred and seventy-three Ma'amarim were left from his father, the Rebbe Rashab, in writing, and they are divided into five various groups, categories. One, are Ma'amarim that he has delivered, said either in public or in private. The second group are Ma'amarim which he wrote and did not say, and the third group are Ma'amarim which Are from either the first group or the second group which were not completed in writing. And then the fourth group are considered reshimis in yonim as we'll mention further. And the fifth group are my murim that were published in contrasem or contrasem that came out separately in Inyonim of Hasidus. When we get to the first group, in this group are included eight hundred and seventy my murim as they were delivered over the sequence of the years of the Rebbe Rashab's nasius from Taf Resh Mangimel to Taf Resh Peh, late 1882 to 1920. The previous Rebbe goes into detail about each year, how many my murim were delivered during that year. In the second group, the previous Rebbe writes are included eighty-nine my murim, some of them short or long. One of them is a very long mymer, and the Rebbe writes in a footnote that this is a part of the hemsach, the series of my modern discourses that the Rebbe Rashab said during the hemsach beshos hehikdimu of

38:39 terav in 1912 that continued for a few years, as we will discuss it in the upcoming installment. And Friedrich Rebbe describes that it is, it is seventy-four and a half pages, and every page has from about eighty-three to eighty-five lines, and every line has from about twenty-two to twenty-four words. In general, the my murim that the Rebbe Rashab wrote and did not say are generally basics. They were written in short with the intention that over the course of time he will review them and the Rebbe Rashab will add more with elaboration and explanation as it would be needed. And this was in general his custom that he would originally write the foundation of the mymer and the general contents, just an overview, and after that he would explain it with a greater elaboration. In the third group, which is basically, uh, my murim that are either that he said or that he just wrote are eighty-six my murim. They include those that he mo- wrote mostly, and there are those that he wrote only half of it. And there are those that he just began writing, but he did not con-continue. In the fourth group, which is mentioned earlier, are reshimis in yonim, are basically a hundred and twenty-four reshimis. Reshimis means in yonim that he wrote for himself manuscripts, documents. One group are short reshimis which are written in a v-very briefly, and this was something that served for the Rebbe Rashab a foundation of an upcoming mymer. The other group, the second group,

41:10 are basically longer reshimis, but also they are rimzei vesis retayleh, which means written sort of in shorthand that only the Reb- the Rebbe Rashab knew, and he planned that they should later be developed into a complete mymer. The third group are considered visions that he had at night. It says that the, the ancestors, the previous rabbeim visited with him, and reshimis that he wrote what he heard from earlier generations from the rabbeim. And as the previous Rebbe writes, "Ka'omor zeid Hashem lireyav," the secret of Hashem is to his fearful. The fifth group contains four contrasem which are booklets. One is Contras atfila, how one should daven. The second one is Contras et zahayim, how one should learn, should study, and the necessity of studying Hasidus. The third one is Contras aaveida, how one should refine character traits and how one should daven. And the fourth Contras is referred to as Contras omaion, omaion, uh, yotzem bebet Hashem. This is the beginning of a series of my murim that the Rebbe Rashab delivered over the summer of Taf Resh Amargimel, 1903. And he then wrote it up as one hemsach, one continuation, and it was published in this Contras together, which is over a hundred pages. The previous Rebbe continues and sums up that hundreds of ma'amarim that the Rebbe Rashab delivered during his lifetime in this physical world, which were not recorded in writing, consists of two separate groups and categories. One are ma'amarim that were not written at all. Nobody wrote it up, not

43:42 the Rebbe and not Hasidim. And the second group contains ma'amarim that the Choizeirim, those that would review the ma'amar, would then record it in writing. Im yirtze Hashem, in the coming installment, we will focus on specific hemshachim series of ma'amarim that the Rebbe Rashab delivered over the years. The hemshach in continuation to the earlier installments regarding to the Rebbe Rashab, we continue now with installment number six, discussing various ma'amarim, famous discourses which the Rebbe Rashab delivered over the course of the years. In Taf Resh Mem Gimel, late 1882, a few months after his father's hishtalcus, his father, the Rebbe Maharash, was nistalek a day before Erev Sukkot, and this was Hanukkah time, the Rebbe Rashab delivered the ma'amar "Tanu Rabbanan Nir Hanukkah." Hearing this ma'amar, Hasidim recognized his profound understanding of Hasidus. It's made a very deep impression on the older Hasidim as well. In Taf Resh Mem Zayin, 1887, the Rebbe Rashab was accepted as a gabbai of the Chevra Kadisha. The following Simchas Torah, he said a ma'amar beginning with the words, "Ein Hakadosh Baruch Hu Bo Betrunya Im Briyatif." Hashem does not demand from his creations more than they can handle. This discourse was also relayed by the previous Rebbe in a later year, and the basic topic of this, uh, ma'amar is that although there is darkness, we don't see the godly revelation and time of exile, nevertheless, there is a yemini of mesirat nefesh, commitment, a deep commitment to Hashem, and that is very cherished. Another ma'amar which was delivered

46:02 in the year Taf Resh Mem Zayin, 1887, has an interesting background which also connects with Tes and Yud Kislev, which is days of the Mitteler Rebbe's birth and hishtalcus, and redemption. On the ninth of Kislev, the Mitteler Rebbe was born and passed away fifty-four years later on this very day, and on the tenth of Kislev, a year before his passing, he was released from prison. The previous Rebbe mentions in the Sichah, as it's translated here by Rabbi Shalom Ber Avtzin, in the year Taf Resh Mem He, 1884, that's late '84, the Rebbe Rashab did not feel well, and the doctors were unable to diagnose his illness. They advised him to visit the health centers in Vienna. Before going to Vienna, he went to the Ohel, resting place of his father, the Rebbe Maharash in Lubavitch, who instructed him to be mestateich, pray at the Ohelim in Haditch, which is where the Alter Rebbe's resting place is found. Nezin is where the Mitteler Rebbe's Ohel is. Annipoli is where the Mezritcher Maggid's resting place is, and Mezhibush is where the Baal Shem Tov's Tziyun is. Years later, he related, the Rebbe Rashab related that at each Ohel, concepts were revealed to him that inspired him for the next two years. The Ma'amar Bechol Olam Rayim from Taf Resh Mem Zayin, 1887, which was delivered on Shavuot, was based on concepts revealed to him by the Mitteler Rebbe when he was in Nezin two years earlier during the above-mentioned journey. In addition, in the year Taf Resh

48:09 Nun Zayin, 1897, the Rebbe Rashab said the ma'amar Veyodato. Since he was in Moscow when he said it, it is known as Veyodato Moscow, named after the place where it was delivered. The Rebbe notes that each of the Rabbeim had a ma'amar that he would say, deliver once every two or three years, and this is the one that the Rebbe Rashab would say repeatedly. On Simchas Torah, Taf Resh Nun Tes, late 1898, Rebbe Rashab delivered the ma'amar of Ichudzu, which decries baseless hatred and emphasizes the importance of unconditional love and friendship. In addition, the Rebbe Rashab also spoke Sichas. Generally, the Rebbe Rashab farbrenged three times a year, Simchas Torah, Yud Tes Kislev, and Purim, and there is Sichas of the Rebbe Rashab during these farbrengens. And many of the Rebbe Rashab's Sichas are printed in Toras Shalom. His most famous Sicha is the one he told it talmidim of Temimim that they are the soldiers of Beis Dovid. Before Dovid HaMelech soldiers would go out to war, he would instruct them to write a bill of divorce for their wives. Similarly, my dear students, before you set out on the mission of elevating and preparing the world for Moshiach Tzidkeinu, you must divorce yourself from your personal egos and worldly aspirations. The only way to succeed is by being completely devoted to this ideal. The hemshach in continuation to the earlier installments regarding to the Rebbe Rashab and the various ma'amarim discourses that he delivered over the years, we continue now with installment number

50:17 seven, discussing the various stages of when the specific hemsekha of discourses were delivered over the years. A hemsekha is a series of a group of Maamarim that are as a continuation from one into the second, and that can go on for weeks and months and years. The saying of a hemsekha is that when a Rebbe delivered a hemsekha, he would begin with the first Maamar, he would ask questions, he would begin explaining, but at the conclusion of the Maamar, the questions still would remain unanswered. He did not answer the questions in that Maamar, in that discourse. Then came the next occasion, he delivered a second Maamar. He asked additional questions on the opening verse of the second Maamar. He would begin an explanation by referring back to where he left off in the earlier Maamar, and in the following Maamarim, he would answer the questions of those individual Maamarim. And at the end of the hemsekha, which as mentioned, can go on for years, he will answer the questions that he asked in the first Maamar. The previous Rebbe, th- son of the Rebbe Lashav notes that from the progression of the depth of the Maamarim over the course of the years, one can discern the level of the yeshiva students at that time. As the Temimim, Yeshivat Temimim, which was founded in 1897, grew in their understanding of Chassidus, so did his father's Maamarim grow and expand in their depth. In general, the previous Rebbe divides the progress of the Maamarim into a number

52:32 of stages. He begins with the history of the Maamarim in the year Taf Resh Nun Dalet, late 1893, when the Rebbe Lashav then began sitting in his father's chair on Rosh Hashanah. The first period was from Taf Resh Nun Dalet till Taf Resh Nun Zayin, from 1893 to 1897. During this, this time, the Rebbe Lashav began saying Maamarim consistently, and the yeshivim, the newly married Chassidim who spent their first year of marriage near the Rebbe, learned the Maamarim with great diligence. Until then, the Maamarim were said sporadically. At the end of 1897, when the Rebbe Lashav established Temimim, a major change took place. Unlike the early eras in Chabad history, when Chassidus was studied as an extracurricular subject, the students began learning Chassidus in an organized fashion, which naturally greatly enhanced its study. Over the course of the following three years, from Taf Resh Nun Ches to Taf Resh Samech, that's 1897 to 1900, as the Temimim advanced in their learning, the Maamarim progressively became more complex. Whereas the Maamarim of the first 14 years of Nesius generally discussed topics that even beginners in Chassidus are able to grasp, the Maamarim from Taf Resh Nun Tes and Taf Resh Samech, 1899 and 1900, were geared toward those with a deeper understanding of Chassidus. The next stage was from Taf Resh Samech Alef through Taf Resh Samech Heh, 1900 through 1905, when the Maamarim hemsekha and sichas became more and more advanced. This set the stage for the famous hemsekha of Taf Resh Samech Vav, 1906,

54:45 which marked the beginning of yet another era in Chassidus. As the previous Rebbe says that the six years from Taf Resh Samech Vav to Taf Resh Ayin Beis, from 1905 to 1912, this enriched Chassidus with truly talented people and a number of . Overall, during the 18 years from Taf Resh Nun Dalet through Taf Resh Ayin Beis, 1893 through 1912, the concept of Chassidus, both the learning of Chassidus and the of Chassidus, was placed on its rightfully high level, where the learning and of Chassidus should be. On Shavuos, Taf Resh Ayin Beis, the Rebbe Lashav began saying his famous hemsekha of Besuras Shehakdimu, which consisted of 144 Maamarim. About this, we read in the on the 12th of Elul, the Rebbe Lashav began delivering the long series of Maamarim on the first day of Shavuos of that year in Lubavitch and completed its delivery on Shabbos Parshas Vayeira, Taf Resh Ayin Vav, late 1915, with the Maamar entitled which is a verse in the Parsha of Vayeira. It comprises a hundred and forty-four Maamarim. The manuscripts of the Rebbe Rashab include a second part which was never delivered orally and which is not divided into individual courses. On occasion, it is discussed the difference between the two Hemshechim, the one that was delivered in nineteen-o-six and the one that was delivered in nineteen-twelve. The Rebbe Rashab Maamarim are printed under the title Sefer HaMaamarim along with the year they were said. However, there are two exceptions, namely his two most famous Hemshechim, which he continued

57:07 saying for a long period of time. One of them is from Teires Samech Vav, began on Rosh Hashanah, late nineteen-o-five, and continued throughout the year and also partially over the coming two years. And the next Hemshach is Teires Ayin Beis through Teires Ayin Vav, nineteen-twelve till late nineteen-fifteen. Their titles consist of the opening words of the Hemshach Yom Tov Shana, that is Teires Samech Vav, nineteen-o-six, and Beshasik Dimo is Teires Ayin Beis, nineteen-twelve. However, there's a major difference between these two Hemshachim. Although the Hemshach of Yom Tov Shana from Teires Samech Vav, nineteen-o-six, is considered one of the greatest revelations of Chassidus, there was no hesitation to publish it. By contrast, the Hemshach of Beshasik Dimo, the Rebbe refused to allow it to be published until he did it in a dramatic manner, as we will mention it further. The Rebbe said in a Sicha, Yud Tes Kislev, Chaf Kislev actually was the day when the Rebbe farbrenged that year in commemoration of Yud Tes Kislev, Taf Shin Lamed Zayin, late nineteen-seventy-six, that although the Hemshach of Maamarim of Teires Samech Vav, nineteen-o-six, were considered great revelations of Chassidus, nevertheless, the Hemshach that Rebbe Rashab delivered six years later was beyond the revelations that were delivered in Teires Samech Vav. And Im Yirtzeh Hashem, in the upcoming installment, we'll discuss it more in detail. The Hemshach in continuation to the earlier installments, when we get to the Rebbe Rashab, and in particular, the previous installment where we discussed the Hemshach of Beshasik Dimo, which is

59:32 a very popular Hemshach, a sequence, a continuance of many discourses that the Rebbe Rashab delivered over the course of three and a half years. He began this Hemshach on Shuos Teires Ayin Beis, nineteen-twelve, and continued till Cheshvan Teires Ayin Vav, late nineteen-fifteen, when he left Lubavitch and ultimately settled in Rostov. And he did not say the final part of the Hemshach, but he did write it down. The previous Rebbe, as well as the Rebbe, relate a story that took place in Teires Samech Gimel when the Rebbe Rashab traveled with the previous Rebbe to Vienna. The Rebbe makes note of it also in his Reshimas, in his diary, as he heard it from the previous Rebbe. This is how the previous Rebbe relates it. In the winter of Teires Samech Gimel, nineteen-o-three, I accompanied my father on a trip to Vienna. One day, he asked me to copy a certain manuscript. I went to my room, which was adjacent to his, and began to write. At around five in the afternoon, I brought the finished copy to his room. When I entered, I noticed that he was reclining on the couch with one foot on the couch and the other foot on the floor. His eyes were open, and he was holding a cigarette between his fingers, but he was completely motionless. I approached him a few times and tried to catch his attention, but he didn't awaken from his deep concentration. He remained in that position until three forty-five AM the next morning, and then

1:01:38 he awoke. He discarded the cigarette, went over to the window, and remarked, "It seems that the sun has already set, and it is time to daven Maariv." I replied, "The night is almost over. Shortly, it will be dawn." He was surprised at my reply, and he realized that he had been so deep in thought that he had completely forgotten about the time. Then he began questioning me where we were holding in our study of the Ramban and the weekly parasha. Rebbe Rashab and the previous Rebbe had a share in learning the Ramban and the weekly parasha. The previous Rebbe continues, "I realized that he was doing this to figure out which day of the week it was. Evidently, he had been so engrossed in thought that he wasn't even sure which day it was. He then informed me that the concepts he had clarified during that time would take years to expound." In a sicha of the Rebbe delivered Shabbos Parshas Shemini and continued Shabbos Parshas Azria, 57 Men, 1984, the Rebbe relates this story, and the Rebbe continues that yesh eimrim, there are, is an opinion that says that after a while, the Rebbe Rashab revealed to the previous Rebbe that the Chassidus topics in which he meditated on for many hours that evening was the foundation for the hemshech of Beshas Yikdimu Taf Rish Ayin Beis, or as it is referred to, Terav, the famous sequence of Mayim Merim, as we mentioned earlier. And the Rebbe continues, v'yesh leimar that this meora, this

1:03:51 event was similar to kles hanefesh, which is the expiring of the soul. And the Rebbe explains that after the Rebbe Rashab came out, woke up from his dveikus, from his, uh, meditation, he did not know what time it is and the place where he finds himself in. Because at that point, while he was focusing and engrossed in the meditation, he removed himself completely from the world around him, which consists of space and time, to the extent that even after he awoke , he wasn't able... After he awoke, he wasn't able to remember the time and place where he found himself in. And b'meila, this is similar to the expiring of the soul when the nefesh, the soul leaves the limitations of the body, which also consists of the metzius of world, time, and space. The previous Rebbe continues, "The next day, I saw him writing an extremely deep concept in Chassidus. Apparently, it was what he had been contemplating on the previous day." Well, the midrashim continue in the next installment. The hemshech in continuation to the earlier installments, and in particular regarding the background, the Hemshech Taf Rish Ayin Beis Terav, the continuance sequence of the discourses which the Rebbe Rashab began delivering in 1912 and continued over the next three and a half years. We continue now with installment number nine. The previous Rebbe relates an additional story on the background of this Hemshech. He writes as follows, "In one of my father's letters, which he sent to me from Menton in France,

1:06:10 a vacation city where for health reasons my father spent time there, he wrote that he is Baruch Hashem pleased. Hashem has fulfilled his will, and his hope, which he expressed while traveling from Lubavitch to Warsaw, and about which I asked him in one of my letters, has already come from the potential status to actuality." The previous Rebbe continues to describe the winter of 1912. "When I escorted my father from Lubavitch to Warsaw, he told me that he hopes that while he is in Menton, he will have enough time to think about a new topic in Chassidus. It is unnecessary to say that I had a strong yearning to know what is this new topic in Chassidus on which my father is working. But on the other hand, I thought to myself that sincerely one should not need to want to know things like this. When I visited my father in Menton for Shabbos Parshas Va'era, Rosh Chodesh Shevat, I found him in an uplifted and very positive mood and satisfaction. I felt that this came as a result of the avoda in Chassidus, which brought about for him a great delight." The previous Rebbe quotes what his father told him on this occasion. And it is as follows, "Over the course of years, I toiled myself and dedicated my character traits to comprehend the avoda of Chassidus. A Chassidic delight surrounded me. I do not take credit for this. This is a gift." The Rebbe Rashab continues, "It is known to all how disgusting it

1:08:18 is to exaggerate, and after all this, I say in an obvious manner for all that when Hashem merits a person to delve into a topic of Chassidus with great depth, one senses the air of Gan Eden. The physical brain and the human intellect of one who exerts himself in the study of Chassidus, one then understands a godly concept. Everyone who toils into the philosophy and avoda of Chassidus can reach very high and great standards." The previous Rebbe concludes that a half a year after this meeting, on Shvuos 1912, my father began delivering this hemshech, the series of discourses, and continued until Shabbos, Parshas Va'eira, Taf Resh Ayin Vav, late 1915. We will im yirtzeh Hashem continue in the next installment. The hemshech in continuation to the earlier installments in regards to the Hemshech Ayin Beis, referring to the Ma'amarim of the Rebbe Rashab, which he began delivering on Shvuos of the year Ayin Beis, 1912. Ma'amarim that were said, a specific sequence, a continuance, which continued over three and a half years. We continue now with installment number 10. We'll discuss different occasions where the consideration for publishing this Hemshech arose. In an introduction to a kuntres, a booklet which was published in 1943 by Kehos, the Rebbe then writes, "Veyihyie ratzon," that it should be the will of Hashem that we should be able to find quickly the means necessary to publishing the series of Ma'amarim of the Rebbe Rashab, the basics of Toras HaChassidus, and they are known as the Hemshech of Yom

1:10:41 Tef Sarah Ishah Sheh-Shoneh Taf Resh Samech Vav, which is a Hemshech of 61 Ma'amarim delivered in 1906, and the Hemshech of Beshasah Shehiggdimu of Torah of Ayin Beis, which is a total of 144 Ma'amarim. Three years later, the Rebbe writes a letter to Rabbi Yankev Landau, who was the Rav in Bnei Brak. He was a Chassid of the Rebbe Rashab and was zecher to be around the Rebbe Rashab. The Rebbe writes the following, "B'negia to the Hemshech of Beshasah Shehiggdimu Torah." The Rebbe continues, "I have discussed it several times with Anash, with Chassidim locally, but what is the use, what is the benefit in speaking about it when the publishing entails an expense of at least $10,000, and who's gonna sponsor this money?" In a letter in 1949, the Rebbe writes in the third volume of his Igris Kodesh, "The B'negia to the Hemshech Ayin Beis, I have already written and notified some of Anash, some of the Chassidim, that I do have the permission to publish it," which seems like this was the consent of the previous Rebbe, "but we still need the means ahead of time, at least part of them, because this is not a sefer that will be sold mainstream." In other words, not everybody is gonna appreciate such a sefer. It's a deep sefer in Chassidus. "And as far as it is known to me, no one did anything about it since I started to speak about it till now, and this is already a matter of four to five

1:12:50 years." During the Suda, the second day Pesach, Taf Shin Chaf Heh, 1965, the Rashag, Rav Shmarye Gurari, who was the Rebbe's older brother-in-law, related at the Suda that Rav Chaim Lieberman, who was the previous Rebbe's secretary, Maskir, spoke with him, with the Rashag, this past Purim, which is Purim Taf Shin Chaf Heh, and expressed a feeling of bitterness about the fact that although Ma'amar Chassidus, discourses of Chassidus of all the Rabbeim are being published, nevertheless, the Ma'amarim of the Rebbe Rashab were not published yet. And in particular, the Hemshech known as Beshasah Shehiggdimu, the Hemshech Ayin Beis. And he continued that it seems like the Rebbe is doubtful if he should publish this Hemshech. And according to Rav Chaim, if Chassidim would request from the Rebbe to publish it, the Rebbe would respond in an affirmative way. When the Rebbe heard this, the Rebbe said, "We see bepeal, we see it in an actual practical sense that the previous Rebbe published Ma'amarim of all the Rabbeim besides Ma'amarim of his father." Which the Rebbe is implying that there is a reason why the Ma'amarim of the Rebbe Rashab were not printed immediately when the Ma'amarim of the other Rabbeim were published. So the Rashag continued and said, "It seems like it was a side reason," b'negia to the previous Rebbe. And he continued relating a story that happened when he was a bachur. "B'mei bachuruti b'shnas ezras," that's 1917, "I merited to escort the Rebbe Rashab on his trip from Rostov to Moscow. The Rebbe

1:15:07 Rashab then, in Elul of the year Taf Resh Ayin Zayin, participated in conferences of Rabbonim and communal askonim. And the Rashab continues that Rebbe Rashab was in a very uplifted mood, and he then spoke about the Seder of his Ma'amarim discourses that till Taf Resh Samech Vav was one era, that's till nineteen oh six, and from nineteen oh six till Ayin Beis, nineteen twelve, began a new era. And Rebbe Rashab concluded that all this does not come to the Seder which began in the Hemshacha Ayin Beis, which is in the year nineteen twelve. Which means that whatever was said earlier is on one standard, but the Hemshacha of the Ayin Beis is in a completely different standard. And the Rebbe Rashab told the Rash-- the Rashag that the Rashag should ask his uncle, who was a Gvir, Rab Shmuel Gurari, and also his uncle, Rab Noson Gurari, that they should take upon themselves to fund the expenses that are entailed in the publishing of the Hemshacha Ayin Beis. Interesting to note also that Rab Yankel Landau writes that he heard from the Rebbe Rashab. I'll say it first in Yiddish and then translate it in English. I would very much want that the Hemshacha of Beshat Sheydimu Ayin Beis should be published. There should be someone who is willing to mimeograph it. And he said it with an expression of tzar, pain, agony. And the Rashag continues that because of a certain reason, a side reason, it did not come into practical sense. Also, a

1:17:26 letter that was written by one of the Guraris, the Rebbe Rashab wanted very much that it should be written and they should study in it, but there were tzippis, reasons why it was not fulfilled. When the Rebbe heard all this, the Rebbe thought for a while, and then the Rebbe said, "Are you, with the full seriousness, considering to publish the Hemshacha Ayin Beis?" And the Rashag answered, "Sure. What is there to wait for?" Less than a year later, during the sudar of the first day Sukkot taf shin chav vav, late nineteen sixty-five, the Rashag continued requesting for the publishing of the Hemshacha Ayin Beis. And one of the people present at the sudar, Rab Shmerl Gurari, Rab Shmaryo Gurari, who was a nedar from Eitz Israel, he would come every year to the Rebbe. He said that in Eitz Israel, there are sponsors for this project. The Rebbe, with a smile, responded, "Is it according to my hasagos, my understanding, or your understanding?" Rab Shmerl answered, "According to the Rebbe's hasagos, according to the Rebbe's perspective." The Rashag turned to Rab Shmerl Gurari, and he said, "You're hearing the sum, the total sum that the Rebbe mentioned here, thirty thousand dollars. Don't try to run away." The Rebbe answered with a smile, "It's Yom Tov, but maybe he cannot run away." We will, im yirtzeh Hashem, continue in the next installment. The Hemshacha in continuation to the earlier installments in regards to the Rebbe Rashab, and in particular, b'neguer, to the Hemshacha Ayin Beis, referring

1:19:31 to the sequence of Ma'amarim discourses which the Rebbe Rashab delivered beginning from Shvuos nineteen twelve and continued for the next three and a half years. We continue now with installment number eleven, where we will discuss a sicha that the Rebbe spoke to Chassidim on the twentieth of Kislev taf shin lamed zayin, late nineteen seventy-six. This is forty-five years ago. Theb-- the Rebbe introduces the topic as follows. There is a inyan which makes me feel uneasy for many years. And the Rebbe explains, there is the Hemshacha of Taf Resh Ayin Beis, which is the name of the year in English, nineteen twelve, or as Chassidim refer to it, Terav. By switching around the letters of how it is written, instead of Taf Resh Ayin Beis, it is written in a more positive note, Terav, Taf Ayin Resh Beis, which the pre-- which the Rebbe Rashab was very involved in it with great energy, and a large section of this Hemshacha, of this sequence, he divided into chapters, and he also made synopsises of the chapters. When my father-in-law, who was the successor of his father, the Rebbe Rashab, left town, he went on a trip. He needed to make sure that the Svarim and primarily the Ksavim, the manuscripts of the Rebbeim, are kept safe. So he was looking for someone who he could rely on that he can give it to him and that it should be kept safe and to be sure that he will get it back. Beschleimus, complete, intact. So it seems

1:21:45 like the Rebbe says that he didn't have any other choice and he left it by me. There is a din in Shulchan Aruch, in Cheshem Mishpat, which are monetary laws, that when one person gives something to another person to keep for him for a specific time, the person who is the one that's watching it during this specific time needs to return it complete. Then there's a question in Halacha Ben Negiah to a talus that he gave to someone to watch for him if he's permitted to use the talus in the time that this talus is in the domain of the person who is watching it for the owner. Likewise, there's a question Ben Negiah to Svarim. A person is giving Svarim to someone else. Is the person who is watching the Svarim permitted to learn in them? So it's mentioned in Halacha that if a person has given Svarim to a Talmud Chacham, so he already knows from ahead of time that the Talmud Chacham will not be able to hold himself in and he will study in the Svarim. So Ben Meilah, this was also included in the giving of the Pikadon, knowing that the Talmud Chacham will be learning in the Svarim. Therefore, he is permitted to study in the Svarim. Now that is there Ben Negiah to our case. Likewise, in our case, it's not so Negiah, the greatness of a Talmud Chacham Becholoh. It is only Negiah here. What's pertaining is the fact that he is suspicious. He could be suspected

1:23:53 that he will be learning in the Svarim. And already over the many years during the lifetime of my father-in-law, I was suspected that if I will receive a Ksav, a manuscript, and especially a Ksav which Al derech ezer in this case, likewise, likewise in this case, it's not so significant the greatness of a Talmud Chacham, but basically that it is something that the Talmud Chacham could be suspected that he will study in the Sefer. And already from many years during the lifetime of the previous Rebbe, the Rebbe continues, I was suspected that if I am given a manuscript, and especially a manuscript that Hasidim do not have, I will surely make a copy of it. The Meilah, it's understood that when somebody gives a Sefer to a Talmud Chacham, it is already included that that person will learn in it. Al derech ezer, when the person gives a Ksav, a manuscript to someone who is suspected that he will make a copy. Likewise, when one loans a manuscript to someone who is suspected that he may make a copy. And this is not a suspicion that doesn't have any substance in it, but rather a legitimate suspicion with proof from the past what took place in the practical sense. The Meilah, when the person gave it, he already knew that probably this person who he's giving it to will make a copy. Or as it is referred to now, a photostat. And that is actually what happened. I didn't think into this matter too much.

1:26:06 Now, Beshas, I found that amongst the Inyonim that I received is also this Hemsek, the Hemsek Ayin Beis. I immediately, before having any thoughts about it from any perspective, the first thing I did was I made a copy. And this is found by me till this very day. We will, Im Yirtzeh Hashem, continue in the next installment. The Hemsek in continuation to the earlier installments in regards to the Rebbe Rashab, and in particular, Benigea to his Hemsek Ayin Beis, which is a series of Ma'amodim discourses that he delivered over a period of three and a half years. We continue now with installment number 12, referring back to the earlier installment where we discussed the Rebbe's Sicha. On late 1976 with the Rebbe, the first time presented this to Hasidim, elaborating about this and considering to publish it. And as we see further, that the Rebbe did not want to take the responsibility on his own, and therefore he wants Hasidim to participate in it. The Rebbe continues after he discussed from when he has a copy of this and what brought him to make a copy of it. The Rebbe continued in the that then he began thinking, how is it that all different are being published and are being published, which are sequences, series of and . This is not published, and this is a that Rebbe Rashab put in a lot of energy and in this and there are great and wonders in comparison to the the wonders that are in the of

1:28:39 Samach Vav which was delivered in the year 1906 and other . And the Rebbe continues, if I can see to it that it should be published, money we're not short of by Hasidim. And if I'm not gonna publish it, I am taking the responsibility of doing exactly the opposite of the theme of spreading the wellsprings of Hasidus to the outside. On the other hand, there are many reasons which I have that I fear to do this. Then I came up with a certain idea. What do I need to carry this responsibility myself? I will throw it in amongst Hasidim, and I will say very clearly that money, it will not cost them. Bother will not cost them. And they also will not be forced that to learn this from beginning till the end. I just wanna make sure that I have the responsibility also for, for Hasidim on something that we're gonna publish and then s-circulate it. This is the whole entire from the year , with the that was not published, um, and was not actually said, and the . And the Rebbe continues, in order that their responsibility should be expressed also in , in a physical manner, symbolically. So although I just mentioned that I will not ask for any money by anyone, to be exempt completely without anything is impossible, and therefore we need that they should carry the responsibility on it also in a physical manner. And therefore, we're suggesting that everyone who wants to take the responsibility and participate

1:31:07 in this project to publish the , despite all various and calculations, which some of them have a place in Kedusha, that this could have already been published many years ago, and it was held up. So this in itself is a sign that there is some kind of an explanation in Kedusha why it was not published till now. So in order to know and to be sure that the opinion of the public is that now the time came to publish it, we need proof not only in a verbal manner, but also that a person should participate from his money. Even if it's one pruta that he can, uh, uh, buy, he can, uh, save the life of a soul as our Rebbe says in in chapter in Tanya. Surely, one will ask that everyone who agrees to carry the responsibility will give one dollar. And those who wish so can give also for their wives a dollar and a dollar for all the members of the household, even for a child that's one day old. Because since the child has already studied the whole Torah when he was in the womb of his mother, so he also learned the . But in between came the and he slapped him on his mouth. And when he comes out into the world, when he's born, and a dollar is given for him as a participation, this is already a beginning that should remind him and that he should begin remembering what he learned in the womb of his

1:33:09 mother. As the Gemara tells us that this was in a state that a candle was lit on his head when he was taught the whole Torah. As the Talmud tells us in Mesechta Nidda 30b. And in summation, the Rebbe begins concluding that all those who want to carry the responsibility should give not more or not less than one dollar for every individual. Likewise for everyone from the family. And those that are in other countries should give a monetary shekel, a madbeya, a madbeya, a coin, which means a monetary coin which is, lefi erech, the value of an American dollar. And according to the number of dollars or pounds which will come in, we will know how many people are participating in this responsibility. And surely it will be a mispar, a big number, not only in quality but also in quantity. And mele then we can already begin the publishing. The Rebbe continued that v'yehi ratzon that this should be done in a very quick manner and the hachlata, the resolution in its own right should already hasten the geulah since this is a hachlata, a resolution for spreading the wellsprings of chassidus. The Rebbe continues and reiterates that it is not important here the names of the individual people, but basically the number of dollars that come in and from the number of dollars we know how many people are participating and supporting this inyan. The Rebbe continued that likewise those who are living outside of New York in various countries, since there is

1:35:16 an office of Merkaz or Machni Yisroel in their local area, so they can bring the money into their office. And just to mention the number of dollars which are included in the envelope or the number of coins which have the values of dollars. And no need to mention the names. And the Rebbe etef habrengan. The Rebbe said that as soon as they will hand in the dollars and the Rebbe himself put in the first dollar into the envelope, mentioned his personal name. So the Rebbe continued and said that already this and this person mentioning his name already began preparing and hoping and being assured that there will be many of the Yidden who will take upon themselves the achrayis of this inyan. And the Rebbe continues in the next sicha that although usually there is sponsors and their names are mentioned in the hagdoshes, in the geigula zchus that they have, the Rebbe says, but here as an exception, b'negeah to this hemsach, there will be no hagdoshes, no dedications. And we also ask the proofreaders and the printers and everyone who will be involved in this hemsach that their names should not be published in this hemsach and b'negeah to their zchus, their merit in their inyan, the Eibishter knows about it. And it is only the name of the Rebbe Rashab which will appear in the sefer together with the name of the previous Rebbe and nothing more. And those that want to participate in the greater participation in addition to a dollar,

1:37:26 they can buy the sefer once it is published and circulate it either for free or selling it and that will be their participation in this sefer. And the Rebbe continues that I am asking, requesting by the printers and the proofreaders and everyone who is involved in preparing it that they shouldn't be upset that their name will not be published there and they will get all the brachos from the Eibishter in, in, in, in, they will get their brachos from the Eibishter and they won't be missing anything, only the publicity. But since this is a special matter and since there is suspicions and concerns about the publishing of the sefer, therefore the simplest way is that no one is cited as a participator in this hemsach. The Rebbe requested that the three volumes of the Hemsach Hayim Bey should be published in the projected dates. One is Yutzvat, the second volume should be Purim and the third one Beis Nissan which is the Yemai Lula of the Rebbe Rashab. The Hemsach in continuation to the earlier installments about the Rebbe Rashab and in particular regarding the Hemsach of Te'erav, the series of his discourses which he began delivering in 1912. We continue now with installment number 13, discussing the responses of the Rebbe regarding the participation in publishing this Hemsach. There was a person who wished to participate in the publishing and he sent in to the Rebbe a contribution of $25. The Rebbe's response followed. We'll first read the original Hebrew version as the Rebbe

1:39:54 wrote it and then the English translation.we'll read it in English translation. "I have stressed," the Rebbe underlines a few times the word stressed, "during the farbrengen that one who is interested in participating should not give more than," and the Rebbe underlined that twice, "more than one dollar on behalf of another individual person." The Rebbe continues, "Therefore, the contributor should specify the 25 people's names on whose behalf the $25 was given, or otherwise he should take his check in return. Should take back the check and not confuse the calculation and my intention." The Rebbe underlines not confuse a few times, and the calculation the Rebbe was referring to that e- everyone give only one dollar, and the Rebbe concludes, "And kavvanosi, my intention in this project." Another interesting that took place in the year , 1978, there was a Hasid who assisted in preparing the for publishing, for print, and he wrote into the Rebbe that he requested a of the Rebbe for his difficult situation. Found himself in a difficult situation. The Rebbe responded as follows. We'll first read it in the Hebrew text, and then we'll read the translation. In English, "There is no need to add more," blessings, et cetera, "in addition to the great and wonderful merit of publishing the of ," the series of discourses which were mentioned earlier, which the Rebbe implies that there is nothing greater than this merit, and, uh, understood that this will stand by for the person's issues and will help him come out from

1:43:03 it. We will, Im Yirtze Hashem, continue in the next installment. The in continuation to the earlier installments about the Rebbe Rashab, and in particular regarding the a series of his discourses which he began delivering in 1912. We continue now with installment number 14, citing two of the Rebbe's . One in , Tinosi, and the second in , which are late 1990 and late 1991 respectively, where the Rebbe explains the uniqueness of this series of these discourses. In a on Shabbos Parshas Vayeira, , late 1990, a few days prior to the , birthdate of the Rebbe Rashab on the 20th of Cheshvan, the Rebbe said, "The Rebbe Rashab's approach was revealed in the , the treatises which included a series of . In particular, the which began in the years and , which explained fundamental Hasidic concepts in a clear manner that enabled them to be understood and applied in actual life." Referring to the concept of , which the Rebbe mentioned in this paragraph, so the Rebbe notes that the practice of reciting was begun by the Rebbe MaHaRaSh, although it appears that the Alter Rebbe did recite a series of on occasion. This was a revolutionary step, for previously the Rebbeim would recite and publish their individually. Referring t- to the words in the paragraph that the Rebbe said that it's in a clear manner that enabled them to be understood and applied in actual life, the Rebbe notes that this is particularly evident in the summaries which the Rebbe Rashab added to each

1:45:38 of the chapters in the first portion of the . This provided a student with a clear summary of the ideas discussed in each chapter. And as the previous Rebbe said that with this , beginning with the verse , thus opens a new era in the broadening of Hasidus. And the deepest concepts in Chassidus are explained as they would be usual routine topics which we can relate to and grasp with our human minds. In a on Shabbos Parshas Vayeishev in late 1991, the Rebbe again referred to this , discussing the country where the Rebbe Rashab found himself in during the birth, the founding, the building of this . While speaking about France, the Rebbe related that the Rebbe MaRash traveled there on many occasions and accomplished . Likewise, his son, the Rebbe Rashab, was there many times, and it was in Menton where the foundation, the building of this took place, and where he wrote part of the , as he dic- discloses in a letter to his son, the previous Rebbe, on the fifteenth of Teves, late 1913. We will, Im Yirtzeh Hashem, continue and conclude this series in the next installment. The in continuation to the earlier installments in regards to the Rebbe Rashab, and in particular in regards to the , which is a series of discourses that the Rebbe Rashab began delivering in the year 1912. We continue now with installment number fifteen, discussing the on this . A is an index that is made on , which is made in a

1:48:10 sequence of alephs, and the header, the title of the subject is the first thing and the first, uh, point in the, uh, paragraph, and then comes a short description of that individual title, how it is explained in the sefer on which the index is made. It was in beginning of Teves, right after , when the Rebbe announced about the publishing of the , this is in around the beginning of 1977, that the Rebbe advised that the young elite who are learning in the kollel should prepare a on the of of . This was placed specifically on the responsibility of the person who was in charge of this group of young elite, Rav Yosef Hecht, who is today a in Eilat, . The Rebbe was the members of this , of this editorial board, that they should work quickly, and they immediately began working, and within some number of days, Rabbi Hecht sent in to the Rebbe the first pages of the , which were already organized and prepared. After a short time, he merited to receive from the Rebbe the following response. Read it first in Hebrew and then translate it in English. In English, the Rebbe says, "It was received and appreciated, and it makes a good impression that it is organized and good, et cetera. And surely they will continue in this pattern." And the Rebbe adds in parentheses, "And in a quick format, in a way that it should not minimize the quality in the above, and the merit of the public

1:50:54 assists them, and praise is their share." The next day, the Rebbe told Rabbi Groner that he should notify Rabbi Hecht that every occasion that the Rebbe will be traveling to the , he wants to take with him new pages of the which were already prepared for print. One time, the Rebbe was already preparing to go to the , and they did not manage to prepare new pages of the . And the Rebbe said that even if there is some new cards, then everything was done on index cards, and later they would copy it onto pages. So the Rebbe says even if they have some cards, they should send it in so he'll be able to take it to the . that year was on a Thursday, and the Rebbe accepted people for for private audience, as it was usual Thursday night. And it was customary that before people went into , Rabbi Groner would go into the Rebbe, hand the Rebbe the list of people who were gonna be having by the Rebbe that evening. That evening, the Rebbe told Rabbi Groner he should give over to Rabbi Hecht that till the end of the Yechidas, the Rebbe would like to hear when are they planning to finish the job of preparing this index for all the three volumes of the Hemsek Terav. Kiyodua that the Rebbe instructed that the Hemsek should be published in three volumes. The first two are Ma'amolim that the Rebbe Rashab delivered orally, and the third one is after leaving

1:52:53 Lubavitch, the Rebbe Rashab still kept on writing and produced another volume. And each one of these volumes needs an index for itself. The Rebbe wants to know by the end of the Yechidas an individual plan in detail, when will they finish the index for the first volume, and at what date will they be done with the Mafteches of the second volume, which is the index, and finally, what date do they plan to conclude, to complete the index on the third volume. After discussing it, Rabbi Hecht wrote in a tzetl to the Rebbe that the Mafteches on the first volume, they plan to conclude in the middle of Shevat. The Mafteches for the second volume, they plan to conclude around after Purim. The Mafteches, the index for the third volume, since it is a chelek shelo na'amar, which means the Rebbe Rashab did not say it. He just continued writing. There are no paragraphs. There's no chapters. Therefore, it is more difficult to make an index on this volume. And therefore, the cheire, it seems like they will not be able to conclude it till after Pesach. Rabbi Hecht gave over the tzetl to Rabbi Groner. Rabbi Groner managed to hand the tzetl to the Rebbe before the end of the Yechidas. After a short time, even before the Yechidas finished, when the Rebbe stopped seeing people that evening in private audience, which this is Yechidas, the Rebbe sent out a response. First, the Rebbe wrote mohir, which means rush. And then the Rebbe circled the

1:54:55 words kashe be'yeser. Rabbi Hecht wrote that it's going to be very difficult to make the index on the third volume. Therefore, they will need more time. So they wrote kashe be'yeser. It's very difficult. So the Rebbe circled these words and the Rebbe wrote. Read it first in Hebrew and then translated in English. And then the Rebbe continues in parentheses. Closes the parentheses. In English, the Rebbe comments on the words kashe be'yeser that it's very difficulty. Therefore, the Rebbe says exclusively on such a work which is difficult, our sages tell us that there needs to be yogato, exertion. And together with that is success, umatsasa. And Hashem Yitbarach will give them the success in everything. And the merit of the public in quantity and quality is at their assistance. And ve'ashri chelkom and praise is their share in this world and in the world to come. In honor of Yitzvat, they send into the Rebbe additional titles in the index which they manage to arrange. And the Rebbe answered, first we'll mention it in Hebrew. In English, surely in all the above should be done bezlizus quickly, as quickly as it could be possible. And askeral tziyan, I will mention it at the resting place of the previous Rebbe. With this installment, we conclude the series when it gets to the Rebbe Rashab and the Hemsek Ayin Beis.