Kinus Torah On Isru Chag

00:00 As we find ourselves in the days following Chag HaShavuot, we begin a new topic, which is Kinuset Torah in Lubavitch. Many of the conclusions on Gemara or Rambam, which the Rebbe elaborated on, as well as other sichas on the topics of halakha, custom, perspective, and emunah, were delivered by the Rebbe as part of participating in the Kinuset Torah, which took place on Yisro Chag of the Yom Tov. In an article which was published in Kerem Chabad for Tishrei Ches from Tov Shin Chaf Ches, that's late 1967, Kinuset Torah is described as follows. Twice a year, there would be a gathering with the participation of Rabboni Chabad and Rosh Yeshivas Chabad, discussing inyanim of Torah, inyanim of halakha. These Kinuset Torah, as they are referred to, would take place Yisro Chag Simchas Torah and Yisro Chag Chag HaShavuot. Also this year, this is Tov Shin Chaf Ches, on Sunday the 25th of Tishrei, a Kinuset Torah took place, during which many topics in Shas were clarified and elaborated on. Likewise, many questions in halakha were solved through the tens of Rabbonim and Rosh Yeshivas who arrived here in 770 to spend the Yom Tov with the Rebbe. In the framework of the Kinus, Rabbi Yael Kahn, the chief chezer of the Rebbe, would review the contents of a halakhic sikha that the Rebbe delivered during a farbrengen of Shabbos Breishis as his participation in the Kinus. At the farbrengen, the Rebbe would dedicate a sikha, elaborating either on the Talmud or inyanim of halakha, and this

02:24 would be the Rebbe's participation in the Kinus, which would then be delivered by his chezer, Rabbi Yael Kahn, alav ha-shalom. Amongst the Rabbonim who delivered pilpulim, halakhic pilpulim, was Rabbi Yisroel Yitzchak Pekarsky, Rabbi Mordechai Mendlik, who were Rosh Yeshivas of Temchei Temimim in 770. And the Kinus is operated through Rabbi Mordechai Mendlik, the Rosh Yeshiva in Temchei Temimim, the central yeshiva in 770. He would be the one, Rabbi Mendlik, who would put himself into it completely, time, energy, in order that everything should work out. He would invite the Rabbonim who would speak, and he would monitor every detail of the Kinus. It all began in 770, the second day Shavuot, during the farbrengen Tov Shin Yud Ches, 1958. During the farbrengen, the Rebbe delivered a long sikha in explaining the argument of the malachim that they wanted that Torah should be given to them. And the Rebbe concluded that since tomorrow there will be a Kinus, that people will get together to speak in yanim of Torah, so b'meila this will be my participation in the Kinus. And the Rebbe continued that this can be accepted as an inyan and nigla, this can be accepted as an inyan and chiddus, and surely in the Kinus both aspects of Torah should be stressed, which is since Torah is Torah temimah, a complete Torah, so although they are in yanim of Torah which will be discussed, which are the revealed part of Torah, but they also should be permeated with the highest pnimis from pnimis of Torah,

04:42 that the limud haTorah should be in a sense and state of nullification, and that is what chiddus contributes to limud haTorah. And the Rebbe called everyone to participate in this Kinus since Torah was given in the midbar, in the desert, and desert is open for all to show that everyone has access to Torah, and surely everyone will participate, those who were invited and also those that were not invited, and it should be fulfilled the verse, making Torah greater and stronger. In a preface to a booklet, Kevetz Kinus Torah in Lubavitch, which was published in Tov Shin Chav Zayin, the Kinus Torah is described as follows. On the Yom Tovim, many guests would come from various countries and also from various cities in the United States, amongst them Rosh Mesivta and Rosh Yeshivas and Rabbonim. And in relationship to this, it is with the consent and the bracha of the Rebbe that from year to year, beginning from Tov Shin Yud Ches, a Kinus Torah takes place twice a year, Yisro Chag Shavuot and Which is Man Matan Torasenu and Isru Chag Sukkot, which is the day after Simchas Torah, in which we conclude the whole complete Torah. And the Kinus takes place in the Rebbe Shul. As mentioned, the purpose, the goal of the Kinus is Pilpulim and Chidushei Torah, during which many Rabbonim and Rosh Yeshivas, etc., elaborate and bring out Chidushim in Inyanim of Torah. Why these two times in the year? The Rebbe once explained in a Sicha, Shavuos Tav Shin Chaf

06:48 Zai, 1967. The Kinus Torah is customarily made after Shavuos and Simchas Torah, according to the two explanations in the words of our Chazal, our sages, Begim Chasanos is a Matan Torah. That it is Chedes Tishrei. Which is the second Luchas. And Chag HaShavuos, which is the Inyan of Matan Torah. The Rebbe explained at the Fabregen of Shavuos, mentioned there that the purpose of the Kinus is that this should increase and contribute a Chayes, a liveliness in the study of Torah and Nigla Achsidus for the whole year. And then we'll have the combination of Neshama and Guf, soul and body. When both of them are united together, that's when there is something complete. And the Rebbe explained on another occasion that when you didn't get together and everyone elaborates on the Inyan of Torah, so there is also what our sages tell us, Ma SheTalmid Vosik Osid Mochadish. That everyone has his share in Torah. Which he is merited to elaborate on and to clarify and to reveal. A Kinus Torah is also in the format of Dibuk Chaverim, everybody sitting together. And Pilpula Talmidim, which basically consists of the way Torah is attained as the chapter 6 in Pirkei Avos tells us the different ways how a person could attain Torah. Also the Inyan of Kol Eimer Dovar Beshem Eimer Meivi Geulah Le'olam. That when a person says something in the name of the one who said it originally brings a redemption for the world. And the Rebbe concludes with a Bracha that Behi Ratzon

08:58 that this should be a Kinus of Tzaddikim, which is a pleasure for them and a pleasure for the world. That this should contribute an increase in the understanding of Nigla de Torah, Pnimi Yisra Torah by all participants in this Kinus and by all listeners. And Vahanu'a Le'olam, that this should also be a pleasure, a benefit for the world. That the light of Torah and the candle of Mitzvah, Ner Mitzvah v'Torah Eir, should illuminate the whole environment, the close one and the farther one, till it should encompass the whole world. That it should be permeated with Torah, Mitzvahs and Yiddishkeit, as it says, Amolo Eretz De'as Avaye Kamayim L'Yom Achasem. We will, Im Yirtzeh Hashem, continue in the next installment. The Hemsek in continuation to the earlier installment regarding Kinus Torah, whereas Rabbonim, Rosh Yeshivas would gather after the end of a Yom Tov and would elaborate on the Talmud, on Inyanim Ha'valacha. We continue now with installment number two. In a Fabregen Simchas Torah Tov Shem Mem Vov, late 1985, the Rebbe said it is customary to speak on a topic as a participation in the Kinus Torah. As mentioned earlier, that the Rebbe would speak a Sicha, would dedicate a talk in a Fabregen of Yom Tov, which would be his participation in the Kinus Torah, which took place a day after Yom Tov. So the Rebbe continued. Firstly, they should announce, B'negia to the Kinus Torah, the accurate place and time, and the Yi Ratzon there should be Ba'atzlocha Raba. And in a

11:02 manner of B'revam Hadras Melech, when there's a big crowd, it's a splendor and a beauty for the king. V'hainu Sheth, while Yedei Revam, when many people will gather together, this will contribute to the Hadras Melech, the splendor of the Melech, the Eibeshtar, the king of the world, the Nesena Torah, the one that gave Torah and gives Torah. And this will also contribute to all participants who are referred to Man Malke Rabbonim. Or B'pashtes, the Rebbe says, simply put, that as a result of this gathering, all the participants should increase in the Shiurim of Torah. And likewise, those that don't yet have Shiurim, set designated Shiurim in Torah, Rachman Alutslan. So as a result of this Kennes, they should take upon themselves to set up Shiurim in Torah, Kviyus Bizman and Kviyus Benefesh. Kviyus Bizman means a set designated time, a fixed time, and Kviyus Benefesh, that it becomes part of the person himself. Well, Ikid Rebbe says that the Kinos Torah should rush up and hasten even quicker yet the Kinos Torah, which will be in the true and ultimate redemption where Moshiach will teach Torah the whole nation. Already in our time, there is a unique quality in Talmud Torah of a public in comparison Talmud Torah, the Talmud Torah of an individual. Surely, when we get to the Limud HaTorah, which will be through David Malko Meshiach, a general neshamah that Rabim tzrichim le that everyone needs him. V'ka'amor, they should announce when we get to the Kinos Torah. And Rebbe Mensch continues

12:57 that we will then explain the inyan and nigla de Torah as a participation in the Kinos Torah, which is connected with Parshas Beracha, a inyan that the Rebbe spoke then, inyan in halacha on this topic. In a farbrengen, Shvuos Tov Shin Mem Alef, nineteen eighty-one, the Rebbe said that the beginning of the Kinos Torah takes place during the farbrengen, and with the participation of many people, and in a sacred place, as the Talmud tells us, a place shemegadlim beit Torah, that people are learning shiurei Torah there in public, and the megadlim beit tefillah betzibur, it's a shul. And this takes place Shabbos and Yom Tov, and also in the middle of the week, in a manner of tmidim kesidram mamasafim kulchasam. It's like in a fixed structure every day in the year. And since there are those who will not be able to participate physically in the Kinos Torah, which will take place on the day after Yom Tov, so therefore we begin the Kinos Torah during the farbrengen in order that everyone should be able to participate in the Kinos Torah. In a farbrengen, Havakana Shvat Pesach Tov Shin Lamed Zayin, nineteen seventy-seven, the Rebbe mentioned that since tomorrow there will be a Kinos Torah, and usually a, a topic is discussed at the farbrengen as a participation in the Kinos Torah, although it is Yom Tov. So it is similar to the din mefakchin al tzorchitzibur beShabbos, that when it comes to public matters, it's mentioned in halacha that it could already be

14:54 mentioned on Shabbos. Likewise here, although the Kinos Torah will be the next day, which is after Yom Tov, it could already be mentioned on Yom Tov. When the Rebbe would speak a sicha as a participation in the Kinos Torah, it would generally be the chelek hanigla in Torah. It would be either on the Gemara or on halacha, which is basically the chelek hanigla. For example, in Tov Shin Chaf Daled, second day Shavuot, nineteen sixty-four, the Rebbe chose the topic of amira leakum. Halachos in regards to Shabbos in regards to Yom Tov, and what is the Alter Rebbe's shita in Shulchan Aruch? And as the Rebbe explained it then that this is as a participation in the Kinos Torah. And now we're gonna discuss the inyan of amira lenochri as it is in avodas Hashem. Likewise, in Tov Shin Chaf Tes, nineteen sixty-nine, when the Rebbe spoke about strengthening neighborhoods, not deserting Yiddish neighborhoods, the Rebbe spoke the whole inyan as it is in halacha, in Shulchan Aruch Choshen Mishpat. In Shabbos Parashat Noach, Tov Shin Chaf Vav, nineteen sixty-six, the Rebbe spoke about the uniqueness of the first Shabbos after Matan Torah, the concept of what that Shabbos is in halacha, all based on the divrei ha- mechilta, the words of the mechilta in Parashat Ki Sisa. And the Rebbe says since by Matan Torah there was also nigla de Torah, the revealed part of Torah, in addition to the concealed part of Torah as is mentioned in Midrashim. So therefore, the Rebbe delivered a

16:58 sicha on the topic of mentioned earlier, beenagiah to the first Shabbos after Matan Torah as it is elaborated on in nigla de Torah. In the farbrengen of Shavuot, as mentioned earlier, Tov Shin Chaf Daled, the Rebbe spoke about the location of the Kinos, that since the Kinos takes place in the Daled Amas, in the pl- in the building in which the Friediker Rebbe lived, he recited there the Meshech of many years. He davened there, he learned there. So surely there is the sayata d'shmaya, the assistance from above, that when a inyan is delivered and elaborated on, the Talmud or the Halacha, they have a special sayata d'shmaya to be able to see it in the right way and be able to clarify the matter in a very positive light. And this limud should be in a way that it should bring to ma'aseh. Limud meivi ledei ma'aseh. The Rebbe also urged in publishing the Chiddushei Torah. It's not enough that it should just be said, but kan ha-makom the Rebbe says to be me'eir, and it's noteworthy To be mezake, to merit the, uh, public by publicizing the topics, the divrey Torah that were delivered at the Kinus Torah. Publicizing it in print, publishing it. And this is in regards to the Kinus Torah of the previous seasons, and surely the one from now. And the Rebbe continues that it's pashut that in this inyanim there's no place for modesty because when we speak about inyanim of Torah, in every inyan of Torah, there needs

19:00 to be v'chal cha berchav. A person has to go with the fullest broadness. And the melech when a person thinks, "Who am I, and what am I?" This is the opposite of the ratzon of Hashem, the opposite of building. And Torah is the inyan of building the world, binyan shleimah. So therefore everyone that is chayav to it, not only by participating as a listener, but also by delivering a inyan in Torah, ad var havayah yazu halacha, even if he's just discussing it, he's not really issuing a final psak. So in addition to the words that are said by the Kinus Torah, it should also be written down in order to be published, in order to be mazake derabanim. And if a person even has a doubt, if he's chayav to speak or he's not chayav to speak, maybe they can find someone that's more appropriate. So the Rebbe says, "Sfeik lechumra." The person is-- should know that he should be taking it in a very serious way, not to be lenient, but to be strict and do it, because we're speaking about a life matter. Torah is our life and the length of our days. And if there will be so many speakers that there won't be enough time for all of them in the same day, in one day, they can continue the kinus in the next day. And the ikar is that be Hegdem achi afshivi, that as soon as possible, they should be mazake derabanim through publishing it. And through this, there,

20:53 there, there will be an a-additional benefit, that they will be able to demand from others that others should follow suit and should do the same thing. And they can also demand from themselves that although they reached a certain goal, they have delivered a certain elaboration on a topic, of as the Talmud tells us, one who has a hundred wants two hundred, and one who has two hundred wants four hundred. So me'meila, this will inspire them to accelerate to higher. We will im yirtzeh Hashem continue in the next installment. The hemsekha in reference to the earlier installments regarding the Kinus HaTorah, which took place in seven seventy, originally twice a year after Sukkot and after Shavuot. We continue now with installment number three, discussing additional aspects of how the Rebbe related to these Kinus HaTorah. In taf shin lamed ches, when the Rebbe remained in his room after the heart attack, this was late nineteen seventy-seven. After Yom Tov, Rabbi Mentlick received a directive in writing. Rabbi Mentlick was in charge of the Kinus Torah, the Kinus HaTorah, and the Rebbe wrote to him that he should hasten in publishing the booklet which contains all the speeches which were delivered at the Kinus HaTorah on Isru Chag. Speeches, of course, contained elaborations from Rabbonim and Roshei Yeshivas on a topic in the Talmud or in Halakha. A steady visitor and participant in the Kinus HaTorah was Rabbi Simcha Elberg, who was the Yeshivas Rosh of Agudas Harabonim in the United States and Canada, and he would

22:49 participate many years in this project, the Kinus HaTorah. Interesting to note that every one of his speeches were later transcribed from a recording and handed into the Rebbe. The Rebbe would interest in himself-- The Rebbe would interest himself in the chidush HaTorah of Rabbi Elberg, and where Rabbi Elberg would enter into yechidus to have a private audience with the Rebbe, the Rebbe would discuss with him the topic which Rabbi Elberg elaborated on during the Kinus Torah. The Kinus HaTorah, as mentioned, were originally twice a year, after Sukkot and after Shavuot. It was later on that another Kinus HaTorah took place on Isru Chag of Chag HaPesach. When did that happen? It seems like that happened taf shin lamed beis when the Rebbe reached seventy years, and that was one of the gifts that was handed to the Rebbe. And the Rebbe then, during the farbrengen of Acharonot Pesach, said that this is the time, the occasion, to conclude the explanation on the Siyum on the conclusion of the Tractate of Pesachim, which the Rebbe delivered before Pesach on Yud Aleph Nisan. And the Rebbe says, in particular, since we just received note on, on a joyous matter that they're making now a Kinus HaTorah, so therefore, this should be considered my participation in the Kinus HaTorah, which will contain the Siyum on Masechtet Pesachim. The connection between Limud HaTorah and Chag HaPesach, which is the Kinus HaTorah which takes place after Pesach, the Rebbe explains that there's an additional inyan in the last days of

24:53 Pesach and the Keser to Matan Torah, because the general concept of exodus from Egypt is connected with Matan Torah. As is mentioned, that Moshe Rabbeinu was told by the Almighty, "When you will take the nation out of Mitzrayim, they will serve the Almighty on this mountain," Har Sinai, on which Torah was given, which means that the Exodus from Mitzrayim was for the purpose of receiving Torah. And then later from this it's understood that at the conclusion of Chag HaPesach, in the last days of Chag HaPesach, it is stressed in particular the aim, the goal of leaving Mitzrayim, that is the Inyan of Matan Torah. Well, the the Rebbe says this means that the last days of Pesach is an auspicious time that one should take upon himself good resolutions in everything that relates to the study of Torah, and to increase in the designated times of Torah study in quantity and in quality, and whoever increases, he receives more from above. And the Rebbe says in reference to this, this is the place to mention and to urge in regards to the custom of the last years that it's customary to make a Kinus Torah after Pesach, in addition to the Kinus Torah that was made during Chag HaPesach. It seems like this was the Kinus Torah that, uh, the Bachurim Talmidai Yeshivas would make, and they would invite Talmidim from other Yeshivas. This was during Chag HaPesach. So the Rebbe said that as is customary here, it already extended to other places, and that

26:47 it should increase and extend and be accepted everywhere. On another occasion when the Rebbe spoke about the Kinus Torah that takes place after Chag HaShavuos, this was in nineteen seventy-five, the Rebbe said that the concept of Pilpul, which means elaborating, discussing, asking questions in matters of Torah, that each one delivers his Chidushim, his insights in Torah, this is only relevant of Shavuos, because Shavuos itself, a Yid is not r- shayach to it yet, because this is when Torah was given from the Almighty. And were then in a different mode. They were in a mode of a complete state of nullification. So therefore, when is it possible that a person could elaborate with his mind and with his understanding, that is after Matan Torah, the day after Shavuos. The Rebbe connects also the Inyan of Kinus Torah on Shavuos, connection with Shavuos, that it has a-- it relates also to the custom of the Rabbeim that in the Yom Tov of Shavuos they would make a Torah table. The Rebbe's referring to the Tzemach Tzedek BeChol that Rabbonim would be invited to the dairy meal, and all the questions they had in Halakha, the Tzemach Tzedek would answer during this Suda in Yonom of Nigla de-Torah, in Yonom of Prisqi Dinim. In addition to the Rebbe's participation in the Kinus Torah by delivering a Sicha, an insight on the Inyan in Torah, there would also bre-- be another Inyan that would be distributed whi-which was given by the Rebbe during the conclusion of the Farbrengen a

29:04 day earlier. So the... And the Rebbe explains it as follows: "My participation in the Kinus are basically in Yonom of Nigla, which were discussed by the Farbrengen at the Farbrengen, and since everything has to have an Achiza, has to also have a connection in a physical aspect, therefore, they will also receive," this was Shabbos Bereishis after Simchas Torah, "they'll also receive the Challah from the Farbrengen." The Rebbe would give the Challah and also the water which the Rebbe used at the Farbrengen. So whatever was left over from this Farbrengen, the Rebbe would hand it to Rabbi Mendlik, and they would distribute it to all the participants at the Kinus. And the Rebbe connects it with the Inyan of Shirayim, as it's mentioned in Yerushalmi, in regards to Rabbi Yechanan, which this is the Makor of the Inyan of taking Shirayim from a Suda of Talmidei Chachamim. And the Rebbe says that the Gemara says in Sanhedrin that Inyan of a drink, when two-- one person gives another, he brings the second person closer to him. They should now take from the Challah and the Maske to continue the Inyanim also in the eating and drinking in a physical sense. By Pesach, the Rebbe would give from the Matzah and water which the Rebbe used at his table during the Farbrengen Sudas Moshiach on Acharon Shel Pesach. The in reference to the earlier installments regarding the Kinus HaTorah, we continue now with installment number four, discussing- Additional aspects, expressions from the Rebbe in regards to the

31:10 Kinusei Teyrah. It was the second day Shuarstov Shin Mem Tes 1989, when they announced in regards to the Kinus Teyrah, the Rebbe said that the announcement should be not only verbally, but also in a practical sense. As we see that Erev Yom Tov, a notice was placed on the wall of the shul 770, typed out, notifying in regards to the Kinus Teyrah, and it was attached to the wall of the Beis Hakneses and Beis HaMedrash in a manner that it cannot be removed halachically on Shabbos and Yom Tov, which implies that this became a part of the wall of the shul, and bemele it became a chelek of the whole structure. A shul and a Beis Medrash, which is bayis and megadlan be teyrah, bayis and megadlan be tefila. On another occasion, the second day Shuarstov Shin Mem Hei 1985, after the Rebbe spoke as a participation in the Kinus during the Fabrengene day before the Kinus took place, the Rebbe said that this is a participation, a ishtatfus in the Kinus, and as our sages tell us, kinusam shel tzadikim, that gathering of tzadikim is a benefit, a pleasure for them, and a benefit and pleasure for the world. Ha'anoa and teva, and the true inyan of teiv is the inyan of teyrah. So the Rebbe says bemele ve'yehi ratzon that the preparation for this Kinus, and the Kinus itself should be with great success. And the main objective is that it should increase in the study of teyrah in a greater measure, permeated

33:12 with joy and the gladness of the heart. An interesting inyan took place Shuarstov Shalamit Tes 1979. The Rebbe then, during that Fabrengen, mentioned that it would be appropriate to make a Kinus Teyrah also for the women. Not on the same day as the men Kinus Teyrah takes place, in order that someone should be remaining at home with the children. So mele if the two Kinus Teyrah will take place on the same day, the children will be left alone. So therefore it should be a different day designated for Kinus Teyrah for the women. Rabbi Mentlik related a day after this Fabrengen that he would receive, generally as mentioned earlier, the chalice that was for the Rebbe at the Fabrengen. The Rebbe would give it as shirayim for the Kinus. So when the Rebbe gave it to him, the Rebbe told him, one is for the Kinus Teyrah of the men and one is for the Kinus Teyrah of the women. In Tafshin Mem Gimmel, towards the end of the year, the year 1983, it was Yud Beis Elul, a few weeks before Rosh Hashanah, there was a Kinus Teyrah which took place in London. And amongst the Rabbonim and Rosh Yeshivas organized by the Yeshiva Gedale of Lubavitch, the guest of honor in the Kinus was supposed to be the Rosh Yeshiva of Ten Chit Mimim HaMerkozis, the central Yeshiva of 770 Eastern Parkway, Horav Agon, Horav Yisro Yitzchak Pikarsky. Sadly, a few hours before that, his wife was nifter, Rabbonis Mara Sesta Miriam. And his

35:06 participation in the Kinus was buckle. The Rebbe then advised that the Kinus should take place in honor of the neshama of the niftaris. And Rabbi Pikarsky later gave over a pilpul teyroni which was included in the kevetz that was published in Tafshin Dalad Mem in the next year, 1984, as a continuation and behemshech to this Kinus of a half a year earlier. The last few installments we made mention of Rabbi Mentlik. Rabbi Mentlik was the one in charge, the Ruach HaChayim, in this project of the Kinus Teyrah which took place three times a year. On his matzeva, it is mentioned that he is the one that organized the Kinus Teyrah Bechatris Kotzenu, the courtyard of 770. And he also was the editor of the keftzim booklets which consisted of the various insights of Rabbonim and Rosh Yeshivas which were delivered at the Kinus Teyrah. Chag HaPesach Tafshin Mem Ches, that is about a half a year after Rabbi Mentlik was nifter, there was a Kinus Teyrah. And when it was relayed to the Rebbe, the Rebbe wrote that this generated a special nachas ruach for notifying me about this matter, the Kinus Teyrah. And the nachas ruach will be even greater yet if they will publish the insights which were delivered from the Rabbonim and Rosh Yeshivas during the Kinus of Chag HaPesach. They can also add from the previous Kinusim and include it in this booklet. Why Rabbi Mendlik? How did he get involved? So we're gonna discuss a little the background of his

37:13 connection with Kinust Torah. In addition to the simple reason that he was the Rosh Yeshiva, we can also figure that this was a hemsach, a continuation to his activities during the lifetime of the previous Rebbe. In a misgeres, in a framework called Adeinu, Adeinu Bematore Meyachedes, it was a special aim for Yungleit and for Talmidei Yeshivas who are engrossed in learning to meet from time to time in a kinus, in a gathering of Talmidei Chachomim to discuss Chidushei Torah, to fabrang besudas mitzvah veyim tova le rabbonon, and to publish the Chidushei Torah. So the previous Rebbe writes to Rabbi Mendlik, "Bo bacharti, I chose him that he should be the yeshiv Rosh of this anol, of this chevret asher yosaditi that I founded." The pe'ah, there were two Kinust Torah, one on the tenth of Sivan and one on the fourteenth of Tammuz, Tov Shin Hei, nineteen forty-five. The second one, Rav Agnon, Rav Moshe Feinstein participated. These Kinust Torah are described in the preface to the Igris Kodesh, to the eighth volume of the letters of the previous Rebbe, and this was all accomplished through Rabbi Mendlik. On Rosh Chodesh Sivan, Tov Shin Mem Ches, nineteen eighty-eight, a kevitz Kinust Torah was published. It was the seventeenth booklet, and in the preface it was noted that the chevres is dedicated zikaron of the Rebbe Zechariah Mushka, who was nifter on Chovai Shvat of that year, Tov Shin Mem Ches. Likewise, this same chevres carried a, of a dedication, "Lilu nishmas Harav Agnon, Harav Achasid,

39:25 Rav Mordechai, Olav Hazolin Mendlik." Rosh Mesifter in the Yeshivas Temchim Mimim HaMerkazis, the central Babat Yeshiva, and the organizer of the Kinust Torah, and the editor of all the keftzim of the Kinust Torah over the years. He was nifter beYei Ma'aleh Chavhei Tishrei, the twenty-fifth of Tishrei, Tov Shin Mem Ches, late nineteen eighty-seven. The hemsach in reference to the earlier installments regarding Kinust Torah by the Rebbe, we continue now with installment number five, discussing the following aspects. One, expressions from the Rebbe in brachos that the Rebbe gave in regard to the kinus. A second inyan is how one can also connect with machshava, although they're not physically at the kinus, nevertheless, they can connect with machshava with the kinus. A third aspect, how to increase the tsukah, the yearning in the study of Torah, the yearning to Torah in general. A fourth inyan is the connection between Sunday and a Kinust Torah, followed by the aspect of increasing in Torah in a weekday, and a sicha of the Rebbe in regards to a medical procedure that needs to be done routinely, when would be the best time, the best days to choose for it. Now the details. In regards to the brachos for the hatslacha, for the success of the Kinust Torah, the Rebbe says that everyone should be mishtadel to participate. Um, everybody should be there. Some will participate in speaking or listening, and some will participate in both. On another occasion, the Rebbe says, "Vihi ratzon," that it should be with great success,

41:58 and the kinus should be expressed in a practical sense. The study of Torah, fulfillment of mitzvahs in an enhanced manner, permeated with joy and the gladness of the heart. Simchas Torah, Tov Shin Lamed Beis, the Rebbe said that the, the kinus should be a kinus, as the Mishnah says, of tzadikim, ha-no'ah lahem va-no'ah la-olam. That it is a benefit for all, for them and for the world, and this should draw down the light of Torah, that it should convert the world to good, and the world will conduct itself in accordance with the psak din of Torah, and this will accomplish a preparation for tehuras shel mashiach. On another occasion, the Rebbe said that this kinus of tzadikim, which is good for them and beneficial for the world, should draw down a true redemption, a true freedom, cheirus amitis. This was a Kinust Torah that took place right after Pesach, which signifies the inyan of cheirus, liberation. A true liber- liberation for the whole year, the entire year. And this should free a person from all the distractions that a person should be able to sit and learn Torah and fulfill mitzvahs. Nachon Shopesach Tov Shin Nun nineteen ninety. The Rebbe said that they should announce in regards to the Kinus Teda, and whoever is able to come to be there physically should participate in the Kinus Teda, and whoever is not able to be there for whatever reason should participate with mashava, with thought. And since it is known the word that , where there

44:00 is the thought of the person, this is where the person is found, as we find it also reflected in Halacha. This word is from the Bashem Tev, but mainly it is considered like the person is physically there in the place where the Kinus Teda is taking place. that the quality of the place where the Kinus Teda is taking place is a Beis Hakneses and a Beis Hamedrash of the previous Rebbe, Nesiv Dereinu, and it also helps for a person tuning in with mashava that it is considered like he's there physically. In regards to bringing out a yearning and into Teda, the study of Teda. So the Rebbe says that a Kinus takes place on Sunday, and Behesim Tev what it says in Sulchan Aruch that a whole week, Talmidie Hakhamim scholars are studying and exerting themselves in the study of Teda, and Shabbos they rest. They're involved more in the Eynik Shabbos and the ecstasy, the pleasure of Shabbos. when there is a Kviyus that there is Shvu'us and Shabbos, which also Shvu'us, as the Sulchan Aruch says, a person needs to focus also on the physical aspects. Lochem, as the Talmud tells us, after two days that a Talmid Hakham has rested to a certain extent and slowed down from the study of Teda, when it comes to the day after Yom Tov, this will actually bring about a greater yearning to the study of Teda. This is when the Kinus takes place. A Kinus on Sunday, the Rebbe says Sunday is referred to

45:54 in the creation as the first day in the week. It's called Yem Echad. Why is it called Echad? As Rashi tells us that Hashem was one in this world, Yochid. this also reflects the upcoming redemption, that this is when it will be revealed in an obvious manner, that the Eibishter is one in this world. So this is, uh, unique when the of the Yom Tov comes out on a Sunday, and it is after the Yom Tov of Simchas Teda when we say proclaiming that the Eibishter is one and only. Second day Shvuos Tov Shin Lamed Ches, as the Rebbe's participation in the Kinus Teda, the Rebbe addressed an interesting inyan in Halacha in regards to a r-routine surgery that a person needs to do, and he can actually choose when to do it, what day in the week, et cetera. So the Rebbe was that it would be preferable that a person should not do it within the three days with prior to Shabbos. The Rebbe explains it halachically, issues that can come up on Shabbos, which is the third day after a surgery and usually a difficult day, as the Rebbe explains it in Likutey Sichos volume sixteen, page five eighteen and on. And it is also discussed in the Rebbe's Svarim Shaari Halacha Uminhag. In the Farbrengen of Shvuos Tov Shin Chaf Zai in nineteen sixty-seven, which was a few days after the conclusion of the Six Day War, the Rebbe spoke about the zgula of the protection that is accomplished by tefillin

47:58 and mezuzahs, and the Rebbe discussed it halachically, and this was the Rebbe's participation in the Kinus Teda. In Simchas Teda Tov Shin Lamed, late nineteen sixty-nine, the Rebbe spoke about the, uh, siyum of Masechtah Menachos, the tractate of Menachos which the Rebbe delivered on Vov Tishrei. And the Rebbe also discussed Minhagi Chabad in regards to sukkahs, and this was the Rebbe's participation in the Kinus Teda. In Chag HaShvuos Tov Shin Lamed Gimel, nineteen seventy-three, the Rebbe spoke about the geder, the concept of tzipur, what it means tzipur in Klal Yisroel, which was something that was established by Matan Torah. Shabbos Breshis Tov Shin Lamed Daled, late nineteen seventy-three, the Rebbe spoke about Mitzvas Hakal. Acharon Shov Pesach Tov Shin Lamed Daled, nineteen seventy-four, the Rebbe spoke about the geder, the concept of the blessing of Shehecheyanu. On the second day Shvuos Tov Shin Lamed Daled, the Rebbe spoke about the geder, the concept of Teda and prophecy. Acharon Shov Pesach Tov Shin Mem Aleph, nineteen eighty-one, and the Rebbe then initiated the inyan of writing Sefer Toras, and everyone should be included by buying a letter in the Sefer Torah. The Rebbe spoke about the concept in Halacha of writing Sefer Toras Bizman Hazeh. On the second day Shvuos Tov Shin Mem Vav, nineteen eighty-six, the Rebbe explained the words of the Mechilta, quoting Hash- the Almighty, that Hashem says that in the same sense that you have accepted upon yourself my royalty, you should also accept my decrees. Simchas Teda Tov Shin Mem Beis,

50:00 the Rebbe explained why we do not make Shech- Simchas Teda in Chag HaShvuos. Why do we make Simchas Teda in the end of Tishrei, not on Chag HaShvuos, w- which is Maan Matan Sheinu? We will im yirtze Hashem continue in the next installment. The hemsek in reference to the earlier installments in regards to Kimlu Simchas Torah, which took place three times a year, and the Rebbe participated in the farbrengen, which was prior to the Israel Chag of that Yom Tov. And of course, this was only part of the sichas which the Rebbe spoke, elaborated on the Talmud or Halakha. There were many occasions which the Rebbe would conclude a tractate during the year when the yard cycling came up, or Yud Tes Kislev when it is customary to conclude the whole Shas, the Rebbe then would also elaborate on one of the tractates, et cetera. In Mesichah of Achash of Pesach Tov Shin Mem Gimel, nineteen eighty-three, the Rebbe spoke about the halakhic aspects of the Paschal sacrifice and the Korban Chagigah that comes with the Pesach as it is reflected in the Talmud and Halakha. Achash of Pesach Tov Shin Mem Zay in nineteen eighty-seven, be-nigver the stressing of chinuch education, how it is connected with Chag HaPesach. The Rebbe spoke about the geder of chinuch, the obligation of chinuch in Halakha. In addition to this format of sichas as a participation in the Kimlu Torah, there were at times double s- which means the Rebbe participated with two topics in the Kimlu Torah.

52:13 For example, the night of Simchas Torah Tov Shin Mem Ches, late nineteen eighty-seven, the Rebbe spoke then as it was the year of Hakhel, nineteen eighty-eight, uh, through the year about the reading of the Parsha which the king would read in the Beis Hamikdash. And on Shabbos Breishes, the Rebbe surprised Hasidim and added an additional aspect in the participation by speaking about the Inyan of Zecher L'mitzvot Hakhel as it is in Halakha. Simchas Torah Tov Shin Lamed Heh, that's late nineteen seventy-four, the Rebbe spoke a siyum of the tractate of Sukkah, which was a continuation to wha- which he, which he began. This was a continuation to the farbrengen of Ov Tishrei, where the Rebbe elaborated in great length on the conclusion of the tractate of Sukkah. Simchas Torah Tov Shin Lamed Vav, late nineteen seventy-five, the Rebbe spoke about the aspect of Machshirin Mitzvah, the preparations for the mitzvah, what category, what classification do they have in Halakha. Uh, likewise, throughout the years, Shavuot Tov Shin Lamed Zay in nineteen seventy-seven, the Rebbe spoke about the Vikuch of the Beit Din as it's mentioned in the Talmud, and also be-nigver to issuing Halakha if it needs, the reason needs to be given for the Halakha or not, and in general be-nigver to the study of Torah. Shabbos Breishes Tov Shin Daled Mem, it was nineteen eighty-three, it was a leap year, Tov Shin Daled Mem nineteen eighty-four, the Rebbe spoke about the Krius of a leap year and also about the aspect of increasing

54:17 and adding more time to the Shabbos and Yom Tov as it is in Halakha. At times, there was also a hemsek. For example, the Rebbe continued from one Inyan which he began speaking about on one occasion. For example, uh, Erev Shavuot, the Rebbe made a siyum, a conclusion on Masechta Sota, and then con- continued in the farbrengen of the second day Shavuot. Likewise, Achash of Pesach Tov Shin Lamed Heh nineteen seventy-five, the Rebbe spoke then that a person needs to see himself as if he has going, gone out from Mitzrayim. Lilui, so the Hades, the Rebbe spoke about the Shinuyim, the differences between the Lashon of the Rambam and the Alter Rebbe, and the Achash of Pesach farbrengen was a continuation to the farbrengen when the Rebbe began speaking on this topic on Yud Aleph Nisan. Likewise, Simchas Torah Tov Shin Lamed Heh, the Rebbe continued explaining the, um, siyum of Masechta Sukkah, which he began earlier in the month of Tishrei. In Shabbos Breishes Tov Shin Chaf Ches nineteen sixty-seven, late of that year, the Rebbe continued speaking what he spoke on Simchas Torah, the Klal, the general principle which is mentioned, the Talmud, the Torah is not in heaven. Halakha Hem LiYisrael Im Einem Neviim Bnei Neviim Heim. How does that coincide that if the famous quote from our sages that Torah is not in heaven, but it's here. It's not something that is given, uh, to a person in a prophesized manner, but it's verdict everything is in this physical world. Achron

56:10 Shel Pesach Tov, Shin Lamed Gimel, 1973, the Rebbe continued the conclusion, the Siyum, on the tractate of Tzuvus, which he began explaining on Yud Aleph Nisan. In Achron Shel Pesach Tov, Shin Lamed Tes, 1979, the Rebbe spoke the halachic aspect of including a child who is younger than Bar Mitzvah to be considered as a member of a group for the Paschal sacrifice. In Achron Shel Pesach Tov, Shin Daled Mem, 1984, the Rebbe continued the Siyum on Masechet Tainis, which he began speaking on Yud Aleph Nisan. In Achron Shel Pesach Tov, Shin Daled Mem, 1984, a new era began when the Rebbe introduced the Takhona, the study of the Rambam on a daily basis. And by studying three chapters of the Rambam daily, a person concludes the whole Sefer Yadach Hazokeh, which are 14 Svarim in less than a year. This began in 1984, the Sunday of Zayin Nisan, right after Pesach. On this occasion, which began the study of the Rambam by Yidden all over the world, the Rebbe would on every occasion of a Fabringen mention the Halacha of the daily Rambam and elaborate on it, discussing it in great detail and adding insights in that Halacha. Therefore, when it came to the occasion of a Kinus Teydah, the Rebbe would mention and elaborate on the Inya, which is in the Sefer Mishnah Teydah from the Rambam. Now we get to a short story that actually tells us how unique it is by the Rebbe, the Inyan of Kinus Teydah. This happened Isruchach Shua

58:28 Tov, Shin Chavav, 1966. A Yid, who was then a Chason, groom, preparing to get married, was having a conversation with his future father-in-law when they get to the preparations of the wedding. And he was standing right outside of 770. Suddenly the Rebbe walks out from 770, going home, turns to this person and asks, while pointing the Yad of Hagdeishas, Ma Kelekan, what's happening here? And the intention of the Rebbe was that at this time, this hour, there's a Kinus Teydah taking place. And Mamele, what are you doing outside? His father-in-law excused himself saying that they're discussing a matter that relates to the wedding. The Rebbe continued and said, in the middle of a Kinus Teydah. And again, repeated himself, in the middle of a Kinus Teydah. And the Rebbe continued, for preparations of a wedding, one needs to take off time from his sleep. And the Rebbe insisted that the Chason should go in to the shul where the Kinus Teydah was taking place, and also his future father-in-law should join him. In the coming years, Rabbi Mentlik, who was in charge of the Kinus Teydah, would ask this person, who later became a Rav in Eretz Yisrael, that he should tell this personal story to all who are present at the Kinus Teydah, in order to stress the uniqueness, how the Rebbe related to Kinus Teydah. And in conclusion, the Rebbe, on several occasions, when he was speaking about the Inyan of the Kinus Teydah, said, V'yehi Rotzen, that from this Kinus Teydah, which

1:00:38 is taking place on Isruchag, right after and Behemshech to the Kinus, through participating in Inyanim of words of Teydah, we should be zecher very quickly in our time to the Kinus, to the gathering of all Yidden, when the prophecy will be fulfilled, Koho Godol Yosuvu Heino, a great congregation will return here. On another occasion, the Rebbe said, V'yehi Rotzen, that this Kinus should be a close preparation for the gathering of all Yidden, Yachat Shivte Yisrael, and this is accomplished when Yidden are all in unity, and we are Mevakel the cause of the Golus. And yet on another occasion, the Rebbe said, V'chen Tiye Lonu, that this should lead us to the Kinus Amiti, the true Kinus, Va'atem Teluktel Echad Echad Neisrael, that the Eibishter collects every Yid. And this is basically what the word Kinus implies. Kinus means gathering. Gathering means that they were dispersed, and they're gathered together. Al Delach like a Kinus Teydah, that many Inyanim, which are dispersed in different places and different Svarim and so on, are gathered together and are said all together in that same Kinus Teydah. Kinus Melosh and Yochid, which means in a singular form, intense. And then it is something which is a pleasure for them and a pleasure for the whole world. And V'yehi Rotzen, the Rebbe concludes that discussing all the above as a participation in the Kinus Teydah, it should accomplish in the Aveda of every Yid, and it should hasten the Kinus and the collection of the Eibishter in the upcoming redemption.