Shvuos overview by the Rebbe'im

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

01:35 if people asked, "What about davening Shacharis ri-right after being up all night?" The Rebbe felt that it's not right because before a person davens he has to have a yishuv hadaas, he has to be settled mind. So therefore, if he's gonna daven right after, it's gonna be, uh, his mind is not clear and, and, and we can say the lashon as it says in Hayom Hayom, "Abbas said, 'Essen tzu lib davening vi davenen tzu lib essen.'" Because when a person feels that he's gonna daven, chap of them davening in order to be able to go to sleep for six hours, the Rebbe says, "Well, so we-- this is also not a derech." So the Rebbe definitely wrote it in a letter that the Rebbe wrote that he does not hold of the shita, but a person should have a few hours at least to rest up before he goes to daven. The, um, davening the first day, uh, Shavuos is davening a regular Yom Tov, and it is also the Krias Hatorah is Bachodes Haslishi about Matan Torah, and the Haftarah is about the Merkavah. And therefore the Merkavah, the, the person that's called up to the Haftarah is one who should, be actually a distinguished person, a dignified person who they choose should, uh, read the Haftarah. The Alter Rebbe says even more yet that generally by Haftarah people do not stand, but even here the listener should be standing mitzade covert of the Haftarah, mitzade covert of the Merkavah, the, the topic of

03:00 the Merkavah. Merkavah of Yechezkel, not Yeshaya. The Rebbe explains tavked the maaleh of Yechezkel in comparison to Yeshaya in Likutei Sichos, Chelek Lamed Gimel, Dach Tseich. The second day Shavuos is again Krias Hatorah, then there is the Haftarah in Habakkuk. The, uh, there's also Yizkor then, the second day Shavuos. The Rebbe was very particular talking about, uh, Min-Min, uh, Halacha Minich. I remember when I used to-- Yom Kippur when I had a seat, I took over my father's seat, and it was very close to the Rebbe. We were able to see how particular the Rebbe was that when it came to Yizkor he waited till all the doors were closed. The Bach-- Then the Rebbe turned around and said, "Yizkor." That was the Yizkor of, uh, um, Yom Kippur morning when Rabbi Chadikoff would get Maftir, so the Rebbe would remain in his place, and he would listen from there. Going on now to the, uh, the Inyan as it is of the siddurs, to mention also that, uh, Agadas in every Lubavitch Hasid that is pub-- printed, the Rebbe writes in Hayom Hayom, "Ein eimre Agadas." And, uh, the Rebbe explains in a Sicha, zelten azach, in a Sicha in tav shin yud zayin. It was later discovered, the Sicha, Shavuos, that, that the Inyan of Agadas is Inyan of Giluyim. When it comes to Matan Torah, we're talking about Etzem. So the Rebbe says this could be the reason, the pashtes, why Hasidim in Lubavitch there wasn't such a stress on the Inyan

04:30 of Agadas to make a whole tzimas out of the Giluyim. Nevertheless, it's mentioned the siddur. Uh, going on to, uh, Hasiduts, the, um, Friediker Rebbe would wish Hasidim Kabbalah Satera b'simcha ub'pnimius, which means to receive Torah with joy and with inwardness to be internalized the Inyan of, uh, sai simcha, which when it's with joy, it, it remains eternal, and also the Inyan of pnimius. There are many Sichas from the Rebbe in Likutei Sichos and also regular Sichas where the Rebbe speaks. The Rebbe mamash explains the Inyan of the-- these two Inyanim, these two factors in Kabbalah Satera. It is a vort from the Friediker Rebbe. The Rebbe mentions it many times. At this point, we don't even have any source where the Friediker Rebbe said it. Pashut. It's very interesting. It's something which never came befoos of the Rebbe mentions the Friediker, and the Rebbe even goes back, "Am istah me das geven bam Rebbe Yehoshua Heiliger." So it's an interesting Inyan which Hasidim are still researching, and Rabbi Munshein writes that he never, saw any source of it. Pashut b'gashmius we didn't have any-- it could be the Friediker saying it, but that the people, pashut is. The Inyan of Naso V'Nishma. The Naso V'Nishma is basically there's a maimar from the Rebbe Maharash, and the Rebbe based on that many ma'amarim. The Rebbe Maharash explains the Inyan of Naso V'Nishma that it is bedugma like Shema V'hoiem Shemeia. That the reason we say Shema and then V'hoiem Shemeia is because Shema is Kabbalas

06:06 Ol Malchos Shamayim, and V'hoiem Shemeia is Kabbalas- Il mitzvas. So therefore we say first, "Shma Elokah melech hashamayim," then il mitzvas. So the Rebbe Maharash explains, what does it mean, Elokah melech hashamayim? What does it mean, naaseh? There's two levels of bikur. It's a very-- You say this the Kinyan HaChassidus. There's two levels of bikur. There's a bikur that's called Bikur HaRatzon. There's Bikur LeBaal HaRatzon. When we talk about naaseh, that means we're ready to commit ourselves to the Aibishter as a melech. That whatever he ins-instructs, he commands, we accept. When there is Bikur HaRatzon, that we are bakut to a certain ratzon, a certain mitzvah that the Aibishter wants from us. What is a deeper bikur? A deeper bikur is Bikur LeBaal HaRatzon, because the person is completely bakut to the Aibishter. Completely. It's not just an individual mitzvah, his whole being to, to kabbalah malchus and achatah egzeh halechem tzitas. So the Rebbe Maharash says, what's the benefit of it? That it's not only that it's a separate thing, but every mitzvah that a person does, he's doing it not only because it's a mitzvah, a specific mitzvah, but he's doing it because the Aibishter told him. So in other words, every mitzvah that he's doing is asher kidshanu b'mitzvotav, he is doing it mitzvah the Aibishter. So it's al-- there is the kabbalah sechel to the Aibishter, kabbalah melech hashamayim. And therefore, the Alter Rebbe says in Parshah Lach, and we got the Torah. The Rebbe says, "Adam mocheh l'meini hanevuchim." That,

07:38 uh, ilu nishtavinu lach d'veietsin, if the Aibishter would have told us to chop wood, it would be a mitzvah like mitzvat tefillin. Because it's not what we're doing, it's for whom we're doing. So basically, this is what the Rebbe Maharash stresses, that the inyan of asah mitzvas is not only the individual mitzvah, or kasher them, or boil it, or tafis it, or achilas matzah. It is basically the, the Aibishter instructed us. Therefore, there's a meister once, Rabbi Yeho, alav hashalom. He once, uh, told, uh, told a story that it was a Yid, I think the Radatz, uh, the Radatz or the Perez, or one of the heins. He was meeting a government minister who you have to make a bracha on, which he invites the person harekach. And the style became bedveikus. The non-Jew looks at him, he doesn't know what he's screaming about. And he had to chvadveik it in the bracha, and that with the liboseim, "Al kinu melech haolam," and then at the gezagtat in the bracha, "She'asa nisam she'cholek mikvei," the, the difference between melech Yehudah, melech Yisroel, and melech Yaakov. The inyan of naaseh venishma is something which, uh, I don't know where it comes from, but, uh, there's a very interesting vort about it. That it is in Parshah Mishpatim, chapter chof daled, pasuk zayin, which is twenty-four/seven. That's what it means, twenty-four/seven. Asis zaynah, which says, "Ein chofshi, afi lo ein minut." Twenty-four/seven a person is committed to naaseh venishma. That's, uh, everything is b'dior, the chapter, the

09:07 pasuk, v'chol. The Seder by the Rabbeim, by the Alter Rebbe, the Seder was that he would say a ma'amar at times Erev Shavuot. The Temim Chelek would also say ma'amarim Erev Shavuot. The first night Shavuot, the Rebbe Rashab would daven. The first night of Sh-Shavuot, it took as long as Rishonah davening, the first night. Very solemn, but, uh, nobody knew about this. Friediker Rebbe discloses it in Sicha that it took a few hours. Very earnest. V'al yichus u'bedveikus gdolah. The Lechagav, the Friediker Rebbe writes-- uh, uh, the Friediker Rebbe says, and I think he also wrote up the Sicha, that first night Shavuot, a person should say, "Chevre," this is something Friediker Rebbe is instructing us for the first night Shavuot, for pashutus. "Harei ni mekabel alai eil hateirah." It's in daled, amid one twenty-seven. It's the inyan of naaseh venishma. The Rebbe Rashab would say a ma'amar the first night Shavuot after lich benshen, immediately after lich benshen, and the second night before maariv. We're trying to include in that first day two ma'amar. Gleich nach lich benshen into the first day, and the second before maariv, erhalt noch van ershnten tag, like two of them in the same day. And then what is the inyan of, uh, Matan Torah? So the Rebbe says the reishim of Matan Torah is, yisurin of Matan Torah, v'gabekir mamitzvah sh'lefnei Matan Torah, that when a person does a mitzvah, he is refining gashmius, converting gashmius to ruchnius. This is the keyach that we have v'gabed iovos. The

10:44 ovos needed a cheftzah, so mitzvah ma she'inko bayos. Another inyan is that the Matan Torah was given a neshama b'guf, neshamos b'gufim. What does this tell us? That a Yid has a keyach hir lemata to pasken, and the business shelo ma'alah is waiting for business shelo matah. And that's how we find the whole story in Gemara in Bava Metzia, that there was a whole machloket between Rabbi Eliezer and Rabbi Yehoshua about a talmid shel achnoi. So tzich kiton vegen, there were a gantz blechel dort. And they, they were back and forth, and then the wa-- the walls of the Beit HaMidrash curved in, caved in. And then nacha zarus haBaskil halacha, kedos, and this, and what am ganfert, ein masbichim beBaskil. We don't accept it. We're hir lemata, and we decide. That's the gmez. The Rebbe says this is the keyach that Yid should have Matan Torah. First day Shavuot is the s'tal kus of the Baal Shem Tov. It's the first day Shavuot, taf kuf chaf. Baal Shem Tov would make a Suda the second day, not the first day, the second day. The Rebbe explains the reason for that, because it's the first twenty-four hours after Matan Torah. The atmosphere was still pure from Matan Torah, and he cherished very much that day. And he made a Suda. And the Alter Rebbe followed him to the-- would daven for the Omar the first day, yahrtzeit of Baal Shem Tov. Well, in the second day, he would make a Suda. We call it the

12:05 Zeiden Suda. In middle of the Suda, he would announce, "Baruch Haba, achsikim du the Baal Shem Tov ki." Derech hagav, behemsek to this, it once took place by the Rebbe, Tovsin Tezlov. It's the end of the fabringen. The Rebbe became serious. The Rebbe told the story about the suda. And the Rebbe said, "Divah sod mo ken and zen." And the Rebbe then said, "Baruch habo." The Rebbe says, "As kum deval shem tif kum tsige necha." The Rebbe the schwer mit derech. The Rebbe said, "Baruch habo." And I think the Rebbe himself, it says over there in the sifcha, looked around all directions. So it's the only one that saw it, the pashut was the Rebbe. Al kaponiem, this was Tovsin Tezlov. Minik of the Alter Rebbe, he would daven for the yomit, as mentioned. He considered himself as a eynikel of the Bashem Tev. We had it in our yemiym a few days ago. And, um, he would make a suda the second day like the Bashem Tev, called it an zeiden suda, commemorating the first twenty-four hours after Matan Teyra. And minik by the Semach Tzedek, every year Rabbonim would come to the Semach Tzedek. It was referred to by Chassidim as Chag HaMatzis, because Matz is Roshantevis Melech Tzedek. So Rabbonim would come, and he would invite them to the Milchik Esuda. And shailas na alucha, we're talking here about Rabbonim, Rabbonim Deira Sirik. Each one had a city with their difficult questions, and there were many different questions they had that they

13:36 couldn't answer, and they left it for the Semach Tzedek. And in fifty minutes, all the questions were answered. The Semach Tzedek answered everything by the suda. It's called the Milchik Esuda. He answered all the shailas. What was the zeiden by the- The second day, they would invite Orchem to the Semach Tzedek Suda, and he would say a maymer during the suda. The Rebbe Rashab, the first day after tefillah, he would wish his mother good yom tov, the Rebbe Sarivka, and the second day would be a short fabringen in the Rebbe Rashab's house. It's pashut ashot what we have today from all the fabringens of the Rebbe Rashab is three times a year. That's all we have. Shem Chasdeira, Yit as Kislov Purim. We don't have Shvuos. We don't have Pesach. Okay, Pesach, he probably only said a maymer, but it's, uh, it's a velt. It's pashut a velt. It says it was a short fabringen every year. Now we go on to Shiuri Chitas. The Rebbe would be meir benigir Shiuri Chitas as Shvuos is connected with the, with, with Matan Teyra. Chumash is connected with Matan Teyra. Dovid-- Tehillim is connected with Dovid HaMelech, Hilulav Dovid HaMelech, and Tanya is connected with the Bashem Tev as his Teyra was nisbayah in Sefer HaTanya. So the Rebbe would always urge benigir Shiuri Chitas because that's a inyan of, is, uh, being mechazik and being meir Chitas. The Rebbe said it's a zgula lekama inyanim. People would ask the Rebbe, Brachos, Yemeledes, the Rebbe would write

15:02 Chitas, uh, Shidduchim, Chitas. It was all the inyan of Chitas. By the Rebbe, the channel was pashut the inyan of Chitas. Al kaponim, a תקופה for many, many years. Uh, I mean, there was a, the, it, the meivsim of the Rebbe, the first years was meivsim connected with Chitas. I mean, there was a meivus with a Rosh Yeshiva. It's one of the first stories of the Rebbe, and the Rab Polakan writes it. There was a Rosh Yeshiva in Eitz Chaim, Atargais, in, in Yerushalayim, and there was a chasana, and he came to the wedding. He was paralyzed, and he asked that he wants to speak. He mamesh couldn't even sit. And, and he spoke for the Elom, and he told the Elom what happened, how he got paralyzed. He was in yeshiva in Europe. He seen that a baal agola that passed by, and this baal agola asked what, uh, uh, for help. A wagon fell into a ditch. And, uh, he, this, this Rosh Yeshiva was a bocher then from serious bocherim, said, "It's bitul teyra. We shouldn't, we shouldn't go to help. There's no need to help." L'pel mamesh, there was a bocher there who was called a shiker. They didn't know he's a whole aveda. They didn't realize till later. And he said that since this person said that bizon ish geins, he says that he, that he won't be able to walk. They didn't take it serious. It's a shiker dos, but l'pel mamesh, after, uh, a while, years, it set

16:27 in. He got sick, got paralyzed. And but before that yet, this bocher, this who they called a shiker, said he wants to have a minyan in his house. He's, he's passing away this and this day. They came to the house. He showed them his tefillin. He showed them all he owned, and they saw pashut it was all mehudedik at tefillin. They realized he's not a pashut person. And, uh, sadly, a while later, this person got sick, and the doctors couldn't do anything. So he asked if anybody could help in any way. There was a Lubavitcher chasid there. He wrote into the Rebbe. The Rebbe told him that he should start learning Chitas, and since he's Rosh Yeshiva, he should also instruct his talmidim to learn Chitas. And he followed that, and the Rebbe said geholfen that it became milder and milder, and I think by the end, he didn't even need any surgery bechalal. And this was a ba'asa mamesh from Chitas. The Rebbe, it's everything was the inyan of Chitas. If a person would take a picture of the Rebbe, the Rebbe would say, "You learn Chitas today, or you learn Tanya." This was all, uh, this was pashut the channel for, for the inyanim of, uh, brachos. Now we go on to the inyanim that the Rebbe had the seder of Shvuos and the night before Shvuos. The seder of Shvuos was, chronologically through the years, for twenty years, the Rebbe would eat his suda upstairs Shvuos, second on the Firikeh Bezdirah, till

17:48 the petirah of the Rebbe Sicham Medina, which was asar betevet, Tovsin lamed alef, early nineteen seventy-one. The Rebbe ate all the sudas yom tov there, the slarim of Pesach, including Metzorah Yom Kippur, were all upstairs. There was a conversation going on between the Rebbe and the Rashag and the Skanim. Today it's all published in the Sefer HaMelech Mem Sibe, actually two volumes, and the Hak is starting to include it now in the sifras of the different, uh, years. There were many inyonim that the Rebbe discussed by Yisroel, inyonim which are poshit, never discussed at the farbrengens. At times, the Rebbe sometimes choose a inyan that was discussed by the sudde and speak about it by farbrengen. Questions that people ask, they ask the Rashag to ask the questions. For example, the sicha of case Hamishi originally started with a shaila that Rabbi Moonshine asked of the Rashag to ask, and the Rebbe then spoke a whole sicha about it. In addition to that, many others, uh, some other sichas. I don't know how many, but I, I came across that the Rebbe, the conversation began upstairs, and then the Rebbe extended it by the farbrengen. So basically, the first night's shvuos, the Rebbe was in his room after the sudde, and three AM, the Rebbe would come in and say a ma'amar. The Rebbe would come in. There was no niggun before. There was no exchange of anything. The Elul said tikkun till about two thirty. Everybody went to the place from farbrengen, and the

19:21 Rebbe came in. He sat down, put the handkerchief around his fingers as customary, began the ma'amar, closed his eyes, began the ma'amar. The ma'amar was for about thirty, forty minutes. After that, the Rebbe got up, and while he's taking off the handkerchief, the Rebbe's, like, walking out. This was the only time the Rebbe mamesh was like-- But, but they saw the handkerchief around the hand, and, uh, the Elul made chazarah till Alei Shachar. So it was, uh, basically, uh, this was the Seder. The-- Now the chazarah of this ma'amar, just to give you an idea what it's like. I was there by the last three years, sixty-eight, sixty-nine, and seventy. It was heimldik. It was very quiet. There were no children there. There were no-- A group of bochurim walking in from Borough Park, the Bobov families who lived there. They would walk in for the ma'amar. They would walk in for the second night Pesach farbrengen, one thirty AM, and, uh, then they would walk back. So this was, uh, it was poshit, a kabbalat the seder from a group of families, uh, especially bochurim. Bochurim and yungerleit and yungerleit. The next morning, the Rebbe would come into Shacharis, would be ten o'clock, and, uh, the Rebbe would get naftir as every yontif, and then would be talucha, which talucha is something which the Rebbe instituted for all of us. Uh, it's not a inyan of chofshi that this one can go, this can't go. The, the Rebbe wanted everybody to go. In fact,

20:50 there was once the Rebbe went into the zal upstairs and told the older people that they should also go, pulled them all out. And there was also a child holding the door. The Rebbe asked how come he's not going talucha. So he told the Rebbe he's holding the door for the Rebbe. A kop heim after the Rebbe sent everybody out, the Rebbe told the child, "You can also go. Now you can leave." The Rebbe did not come out to ma'ariv that night. Rabbi Frydlikov knocked on the door. The Rebbe did not answer. Officially, everybody left. Bochurim would not show up by ma'ariv if for whatever reason they couldn't go. If it was a legitimate reason. Um, the, um, bochurim did not escort the Rebbe. Usually two bochurim would escort the Rebbe. Nobody would dare escort the Rebbe besides it came to, uh, talucha night. Uh, this meant shviras of Pesach, and this meant the first day Pesach shvuos. There was also taluchas in Chassida. Then it was like in a different format. And actually, talking about taluchas in Chassida, the Rebbe once wrote to a, a, a rov, Rabbi Nissan Taluskin, who was, uh, the grandfather of today's, uh, uh, uh, Taluskin. He wrote that look, look at the Mesiras Nefesh of bochurim, knowing that there's a farbrengen going on, and they go-- they're going talucha at a different shul. We felt it. We felt it very much. Sitting in Flatbush, and the Rebbe's walking out of farbrengen. It wasn't a easy experience, but, uh,

22:14 it was kabbalat on it. It was set in that that's what we do every year. The talucha, the Rebbe waited for us. When he ate upstairs the sudde, he would wait for us till we came back from talucha. He would wait in his room, which means if we came back Pesach, der twin, nine, ten o'clock, shvuos was after eleven, the Rebbe waited. They finished the sudde upstairs, and the Rebbe waited in his room. We came in seven seventy. They would sing the niggun up to the, the, the, the hallway, sometimes even go ned in at tachten. And the Rebbe, Rabbi Chadikiv would go into the Rebbe, tell the Rebbe the talucha came back. And there were different comments the Rebbe made, different ta-- uh, broches. Once the Rebbe said, "As ivis you sing in hop kazak, zomen arein hopkin to the gola." To dance into the gola. Another time, the Rebbe said, "Tamech asura b'maglisecha." Says Rebbe, "Gishmak in every step you make." Asura is loshon taynut, eysha, with a alef. The next day, the Rebbe would dedicate a sicha for those who went talucha. Uh, the Rebbe connected the yontif with talucha, and at the conclusion of sicha, the Rebbe said, "Everyone who went talucha should say l'chaim." In the early years, talucha began in nineteen fifty-five when Tzach was established. Their first talucha was shvuos. The Rebbe then said, I think, "Tzach had gepravet a Mesiras Nefesh mit dem macht a talucha." Because till then, bochurim would walk as buddies. They walked to

23:38 Brownsville. They walked to Williamsburg. So the talucha, the first years, ten years was in Brownsville, later moved to Williamsburg, then we went to Flatbush. Uh, Pesach. Shvuos was always Borough Park. So the Rebbe would ask to say l'chaim, and the Rebbe looked around. In the first years, the Rebbe said, "I wanted to go talucha, so on that cheshbon, on that account, I'll also say l'chaim." Another time, the Rebbe said the loshon, "Ich bin mekane divazane gegangen." You know what that means? The Rebbe, I'm envious of those who went. It's a meideike word. So a kop heim the Rebbe said he'll say l'chaim on their account. There was a person that went and asked the Rebbe that should he say l'chaim, they didn't allow him to speak. So the Rebbe said, "Since they didn't allow you to speak, but ma'alot avakos of Torah allowed you to speak, so b'meile you surely should say l'chaim, because it's a Torah darasha." It's a meide that the sicha das is on l'chaim. Bechalal, the duch that they would write in, Tzach would write in the duch about talucha, where they went, how many people, what kind of shul it is. The Rebbe wanted to know everything. What they chazert, who the rov was, v'cholom, and how the reception was. There's one time that Tzach wrote in, it's nothing more than once, they wrote, but this person didn't chazer. This person chazer, this person didn't chazer. So they wrote, "Halach v'chazar." They wrote he cha-- he went, they didn't chazer.

25:07 So but halach v'chazar also means he went, he didn't return. So the Rebbe says, "Vu iz er? Where is he?" In taf shin lamed alef lamed when the Rebbe came then from sh-- the house earlier from Mincha, I didn't realize it till I heard it later. I didn't-- wasn't mesim lev that the Rebbe usually would have Mincha al ha'taluka day, not with the eliem that's going taluka, but later. The later zman. But suddenly, surprisingly, the Rebbe comes to shul the first day it's Rosh Chodesh, and after Mincha, he asked Rab Dovid, asked him, "Where's the taluka leaving from?" Now Rab Dovid takes him to the front door upstairs, gives a look, the whole eliem outside. The eliem sees the Rebbe, they were shocked, didn't expect it. They start moving. He says, "Vu megate, rebbe mezigan gen." Uh, and that's when the Rebbe told this child to, to go also. That's-- and the Rebbe would wait till the last one passed. The Rebbe would salute to the captain and, uh, the sergeant, whoever was in charge, and then the Rebbe would go into his room. It went on all the time. Since then, the Rebbe always came earlier from the house, and he would pashut escort the taluka. Bimeheira, the singing, vkhulo. Ten years later, a new thing that happened. And, and this, this so pashut how much the Rebbe was investing in this Inyan of taluka. The Rebbe came out from the library then. It was Taf Shin Mem Beis, Mem Gimel, eighty-two, eighty-three, eleven

26:29 at night, and the Rebbe asked if the taluka came back already. There was a Kuti Rab then, alav hashalom. And, uh, he said he doesn't know because the eliem would go home. Didn't expect the Rebbe's gonna come out. From then on, everybody came back to seven seventy. They would start singing a nigun loudly, and the Rebbe would come out. There was no maskirim then, uh, at that hour, but the Rebbe would come out from the library or stand between the doors, and he would pashut bimeheira the singing. After the Rebbe moved into his room, after Chabei Shvat, so the Rebbe then came out from his room. And that went on for the-- from Mem Gimel till Nun Alef, including Nun Alef. Nun Alef, there was an additional surprise. Middle of the singing, the Rebbe raises his hand to get quiet, and the Rebbe speaks a sicha outside of seven seventy, the porch to the street, a sicha for about seven, eight minutes on Pesach, and followed then by Shavuos. And if you think a moment, by the Rebbe everything is accurate. These were the last two Yomim Tovim before Chavsei Nodar when the Rebbe came out taluka. So this was like a pitch for Mi Yadin L'daitis to bimeheira people. The Rebbe said once about a person who-- the Rebbe knew exactly who went where. A person that went a closer place, the Rebbe says he figures he's a smart boy. That's the lashon the Rebbe said. He'll go to a close place. So the

27:53 Rebbe says his tikkun is that the next time he should go to a place which is twice as far. Ze id a lashon. Ho yorog a dishnis peyle kach od yisne beis prakim. We're going back me'ah to the later years. The Rebbe started to farbreng the night before Erev Shavuos. He started to farbreng with-- since the Rebbe stopped eating the seudah upstairs, so b'meila the ma'amar of first night Shavuos stopped. So b'meila, the Rebbe made-- started to make a farbrengen when he reached seventy. All the Erev Yomim Tovim, for sixteen years, the Rebbe, uh, uh, continued it religiously. Erev-- the night before Erev Sukkot, the night before Erev Rosh Hashanah earlier, the night before Erev Shavuos, and Yud Alef Nissan was before Pesach. These were-- this was in a sense, chassidim said, a compensation for the farbrengens that the Rebbe did the second night Pesach and the first-- the ma'amar of the first night Shavuos, and the farbrengen of the second day Sukkot. So basically, it was, uh, the night before. The Rebbe would then say a ma'amar, generally a Shavuos ma'amar. Many times Beshalach Ekdimu, which is the, the topic of the day. Hei Sivan was Naso V'Nishma. He would make a Siyum Masechtah Sota and, uh, would speak Sichas Heros b'negea to Shavuos. Two Heros that we have for Shavuos is that every child should be in Shul be'eseris hal'dibris. It started in Taf Shin Mem or maybe a year earlier, and the Rebbe would mention it quite often. And the second one

29:23 was b'negea the Inyan of taluka. The Rebbe said that this is a Inyan which is hafotzes hamayones. It's simchas yontif, it's Ahavas Yisroel. Many, many inyanim that accomplishes. Now the Inyan of s-- we think about it a moment. The Rebbe says hafotza mayones. If you think about it, uh, a few minutes, the only time you can meet a Peilecher or the, uh, ze yid which he can sit down and listen to a word from the Rebbe is Pesach or Shavuos. You meet him in the middle of the week, er is osik bimlichte. Uh, he's not-- you can't chap him aziman. He sits down a half hour. Pashut, id is a Inyan vos er zitz un er hert. I know a shul, one of the yungaleite, uh, Rabbe-- One of the yungaleite chazar a ma'amar a few weeks ago, a ma'amar from the Rebbe Maharan. And there were two chassidim, Peilecher chassidim sitting, and they asked him, "Where's the ma'amar?" He say, "From Rebbe Maharan." They, "Rebbe Maharan?" It was like, you know, like it fla-flashback. And it was like they're able to understand it. It's, uh, ch-- das iz das. Is a pashut haynt. The eliem zucht es. It's, uh, shi gi az manz, i pashut vil herten haynt, uh, chassidus. It's-- if it's as long as it is something that, you know, that they can understand and they can appreciate it. And they give a half hour at least. Another Inyan b'negea taluka, the Rebbe says every step is not a ta-- a Inyan

30:43 for later, but it is a step which is a malach is created for every step that's taken. It's a tachlis for itself, the Rebbe says. Not just, uh, uh, passing to go weiter for the next point. Rebbe mentions in a sicha b'negea to, uh, the Seder. We'll talk about Inyan of Macholi Cholov. The macholi cholov echal that I said about the Rebbe, at least when the Rebbe ate upstairs. So he would make kiddush in his room and eat macholi cholov and would wait an hour, which this is in the Shulchan, and then eat-- wash for the fleishig seudah. They say the Rebbe would eat a cheese leines. He would make a brach af reina, he would wait an hour, and then he would go upstairs for the seudah. The Darchei Teshuvah stresses very much that a person should remember to eat also a fleishig seudah because it's the inyan of basar, and you say meat with basar. Um, the Rebbe spoke a whole sicha benigdi inyan of macholi cholov and the mefarshim that bring benigdi the inyan of, of, uh, the timim of shechita, other inyanim, the Rebbe at alts abgefregt. And the Rebbe says the real reason is because cholov udvash tachas leshon ech, that, uh, tayres compared to milk and honey. The second day was yizkor and was also the farbrengen. The Rebbe would farbreng from, uh, lich benshn time. After lich benshn, it would go on for hours. Um, the Rebbe would then speak a maimar, would speak, um, sichas and a

32:07 Kinus Teyre sicha which would take place, uh, right Isru Chag. Three times a year, there's Isru, uh, Isru Chag a Kinus Teyre, Simchas Teyre, Pesach and Shavuos. Hamod Rabbi mentally took care of it. Heint, Reb Boruch Chaim Tavor and Rabbi Zalman Lipkowski takes care of it, and he invites different guests or from anash to, uh, speak an inyan in niglah. And the Rebbe would speak a sicha as his statfus, and Rabbi Elchanan would give over. This would be the beginning of the Kinus Teyre would be Rabbi El giving over the sicha. There was also a, uh, time that the Rebbe wanted Rabbi Zalman Yaffe should speak at the Kinus Teyre. And, uh, he spoke also about the Kinus Teyre, what he wrote in his diary. The poshet write a diary every year. And, uh, and as the Rebbe once told him benigdi to, uh, his diary, "I am hesitant to tell you how upsetting it is how many times my name is mentioned in the diary." You know, as a vort, as a maimar, a musgem once, a PS in the early years. But he wrote a diary, and he would publish it, and there's many inyanim that he saw from his lenses, observations by the Rebbe. Little things, big things, he, uh... Ach, upon him, the Kinus Teyre, the Rebbe would send out wine and challah. From the Shavuos one, from the Pesach one would be wine and matzah. On theirs, the Simchas Teyre would be wine and challah, and they would distribute it

33:30 at the end of the Kinus Teyre. Another minhag which was in, uh, Lubavitch by the Rebbe, wasn't by the Rebbe himself, but it was a minhag that, uh, a Chassid, uh, would bring to the Rebbe would be bikkurim. The second day by Shavuos farbrengen, they would bear Rabbi Kowalski, who was the Rebbe's landlord in the past, in, uh, three forty-six New York Avenue. He would bring boxes of fruit, oranges, apples, meises, etz chriton, right after his ma'am, line up on the Rebbe's table. The Rebbe would take one of each, and I don't even know if it was all of, of all, and, uh, just put it down and then, uh... So this is basically connected what it says in Gemara, "Ha meviv deina le'talmud chacham k'ilehi kriv bikkurim," that he brings a date and a gift to Talmud Chacham is considered like he brought bikkurim. So this would go on for years. Another inyan, a minhag that took place in Lubavitch, and the Rebbe speaks about it, although we don't see it today, that after the Aseres Hadibros, they would announce mazel tov. I think in the Sefer in Lubavitch. The Rebbe explains that it was right after Aseres Hadibros is the chuppah, the kiddushin, chassan of Yidden and the Ibister renewed, so therefore they announced mazel tov. The Rebbe explains that al peshtus, al pi, we don't see that minhag today. I don't know when it stopped, if it stopped by the Friediker Rebbe or even earlier yet. Al b'chol elokim, one of the

34:51 inyanim that the Rebbe spoke about the inyan of, uh, Shavuos ver-very strongly was the inyan of krias itim l'teirah, setting up designated times for learning. And the Rebbe then spoke a few times benigdi the kriah said it falls out Shabbos. Ah, like this year. Falls out Shabbos, the second day. So the Rebbe says, "L'kol ha-olam b'Shabbos nitnah Torah." The Shabba-- Torah was given on Shabbos. So the Rebbe says, "What does this mean? That when a person learns Torah and the phone rings, he tells him, 'Se Shabbos yatz. Dichal, ich bin yetst a'matzah fun Shabbos. I can't answer the phone.'" And the Rebbe continues, "And even if he calls him about a business, se Shabbos yatz. I'm in a matzah of Shabbos. I can't answer the phone." The Rebbe even added more yet. But ach, upon him, again, noch inyanim. B'chol elokim, the Rebbe wanted very much the krias itim l'teirah. There was once the Rebbe told a shliach in, uh, in, on shlichos in Yechidas that it's a bizayon that a, a shliach doesn't have a krias itim l'teirah. That's a mevazah. The whole inyan, I think the Rebbe even implied that it's a mevazah him and the whole inyan of shlichos that a, that a shliach doesn't find time for krias itim l'teirah. And as the Rebbe explained many times, the vort of the Alter Rebbe, the krias itim l'teirah means not only krias itim, he sets up time, but it's time that is part, that is a, a systemized time which is krias

36:08 b'nefesh, which means automatically. He knows this time and the day, the evening, he has to go out now. He has a shiur, or he has a shiur in the morning. Whenever he has a shiur, it's now this is a time which is everything has to stop. And by the Rebbe, this was a very special, uh, uh, chashivus, chavivus. We see that there were krias, uh, uh, shiurim in, in seven seventy. Rabbi Zalman Shimon used to give, used to also tell stories. Sig wen-- Sig wen der tun a zehr gishmakte shiurim. And then there were shiurim in Alter Rebbe Shochon Ha'arav b'chol, which could be Rabbi Zalman Shimon also gave it. And these were poshet shiurim that went on for years. They would write to the Rebbe the progress. The Rebbe would send out a letter. If they finished, they make a siyum on something. It was very chaveh by the Rebbe, the inyan of krias itim, which is what comes from, from Shavuos. With l'kol ha-olam, shvuot, uh, Shavuos was given-- matan Torah was given on Shabbos. So this is basically what goes on to Yud Beis Sivan, which is basically the conclusion of the Yemei Ta'shlumim, and that's all one hemshach. Un as the Rebbe mi-- uh, s-speaks benigdi the inyan of matan Torah, as we mentioned earlier, that it should be kabbalas hateirah, b'simcha u'b'pnimius.