Notes

As it was explained before, that al pi halacha which automatically makes it also minhag Yisroel: that you have to give precedence over something which is connected to this zman and the halachos connected to that zman, but in a halacha itself there are many protim, for example: we find in halacha that there can be one siman in Shulchan aruch, which can have many si'ifim within it. This also applies to the initiatives which the ba'al hageulah (-friediker rebbe) demanded from us, and even had mesiras nefesh for many times -hafotzas hatorah vehafotzas hayahadus bechlal, as explained, detailed, and published. Even the inyanim which (the friediker rebbe) gave "precedence" to, are also very many! Since, as we said before, that the halacha is that you have to first take care of inyanim that apply to this very moment, therefore, this also applies to the mesiras nefesh from the ba'al hageulah, which leaded to the imprisonment (of the ba'al hageulah) and the ultimate release, which through that the ba'al hageulah showed us that every yid has the reshus, is to, and has a bechirah to do the same thing (which the friediker rebbe did), regardless of the obstacles, because it is for the sake of chinuch.

It was explained, retold, and printed, that the friediker rebbe was involved in kashrus, taharas hamishpacha, building a mikveh, beis hakneses, and a beis hamedrash etc.- as he worried about all inyanim which had to do with hafotzas hatorah vehafotzas ahyahadus, nevertheless, the formal grounds for the arrest, was what he did in inyonei hachinuch (and not from the other things). The whole accusation was not even regarding "chinuch" for gedolim, and it said in the accusations the reason he was arrested was because he was involved in inyanim for kitanim- chinuch. This is written in the reshimis from the ba'al hageulah, himself, and was retold by those who were mishtatef in the avodas hakodesh -the ones who knew what the accusations were,(because they were involved in the avodas hakodesh) and the mesiras nefesh they had, making the chinuch of yiddishe kinder possible. He (the friediker rebbe) wasn't only moser nefesh for the big city-were he lived, or in other big city's rather, even in the very small, unheard of city's, or even a tiny village in a small shtetl, even when there was very little yidden, and even when they were surrounded by goyim to the point, that it was even a sofek, whether the chinuch would last forever or even if it would be mamshich!- because some lived in a very small shtetl, or a big city but, in their neighborhood, there were very little shomrei torah vemitzvos, or their could have been a village which they were the only shomrei torah vomitzvos (and nevertheless the friediker rebbe risked his life for even yidden with such a sofek)!

This was the main accusation against the friediker rebbe: "if you want to be mechanech a child, do it when he gets older, when he can choose for himself what's good and what's not! Wait till he becomes a ba'al sachel, when he has bechirah chofshis and can choose, which way he wants to go, either a way of Chayim- yiddishkeit, or chas veshalom a different way of "living" (if you can even call that living, as will be explained later)! But to take young children, before they can decide between the good or the bad, as his father, zeide, or bubby smuggle him into a underground cheder, to teach him inyonim about yiddishkeit- that's the total opposite of freedom, because he's being forced to go a certain path, before he has a chance to decide by himself, before he knows if he really wants it, feels it, or knows what it means!?" This was the main accusation against the ba'al hageulah, the real reason for his arrest. From here we can understand that the geulah (which happened yud beis/yud gimmel tammuz), was a victory for chinuch and yiddishkeit.

From this it is clear, which inyonim of the (friediker) rebbe mission took "precedence". When it comes to being mechanech children, befor ebar/bas mitzvah, even fro the youngest child, we must have mesiras nefesh, to make sure that they get their chinuch, which is very important/good to their etem hamitziyus and their pnimiyos hanefesh. Through this (chinuch) they grow up full- not split with a machlokes inside of them (which path they should take, and through chinuch they will automatically take the true path- yiddishkeit, without a machlokes). One, must not let any obstacles stand in his way, and he must be confident (in being matzliach), as we see bitevah bnei adam, that even when someone works on something which he knows is important, and if he has confidence that he will be matzliach- it is the tevah bnei adam, that he will work with more chayos and more shturem! This we can see in our day to day life.

We have the insurance from this sipur, that in the end he will end up being matzliach (just like in that sipur -yud beis/yud gimmel tammuz), it might have taken a day or two or even longer, but in the end the friediker rebbe was matzliach, so much so, that we see that the friediker rebbe has "peiros" (talmidim) and "peirei peiros" (talmeidei hatalmidim), some which we some which are he with us tonight and we saw the many years that have passed (since then) -which through all that time they weren't allowed to do "zachin benoge'ah le'yiddishkeit" (in the soviet union). They were not able to go publicly to yeshivos ect. and there were even those which couldn't even go secretly -they lived in a place which didn't have an underground yeshiva. Through the pe'ulos which the friediker rebbe did, raising talmidim to also have mesiras nefesh -"as talmidim are just like children" so, just like it says by Yaakov avinu: that since "zaroy chai" therefore "hu bachaim" (ma zaroh bachaim af hu bachaim).

The friediker rebbe lives through them, and brings them chaim, as they went to city's and tiny villages, where they searched and found a yiddishe boy or girl, and they would teach them the emes, and they would be mechaber umigale the neshama to them, and this happened for 30,40,50 years, and (because of that) some of there children's children (grandchildren) are here with us today! There are many more which are now living in "artzeiynu hakidosha", and there are many more which are still living under the iron curtain, but let them know what the chazal says: "afilu mechitzos shel barzel aiyno mafsekes leavinu shebashamayim" (and therefore even though there under the iron curtain - "mechitzah shel barzel" still "aiyno mafsekes le'avinu shebashomayim").

Like we said before, through them the friediker rebbe is alive and also gives life to others, and inspires action across the world, as we see here, and in many other countries, ve'al achas kama vekama the yidden in eretz hakodesh, and even the ones behind the "mechitza shel barzel" (how much affect the friediker rebbe had affect on the yidden). Now, when we see how matzliach the friediker rebbe was - and its open for everyone to see- and that will affect his tevah and even his nefesh habihamis -yetzer hara, and this also takes away any physical reluctance, to do "kedeboyi"- like the gemarah says in kesubos, which you have to do with shturem, which ends with hatzlacha, many times over.

This season is a "mitzvah shehazman groma"-(for this inyan which the rebbe is about to say): now we are beginning year when schools close, for absurd, non-realistic reasons, because "torah hei chayeinu! Torah is the chayis and life of every child! How can you teach children that there is a difference from between the 9/10 months- when the chadorim and yeshivos are open- to give them Chayim, when the school year ends however, when he (thinks) he has to take a rest (from the 9/10 months) but, how is it possible that you can take a break from "torah hei chayeinu!? When the summer comes and the child has a break from the chadorim/yeshivos for 6/8 weeks, for very strange reasons, as really we should scream "how can it be that there is a cheder/yeshiva which closes down completely for the whole summer?! How can someone close a "beis Chayim" (meaning a place of life)- "torah hei chayeinu", how can it even be closed for one day of that year?! And here its not even just for a day or to, its for weeks, maybe even months?!" Someone might claim that we don't have enough money! (how can you say such a thing) were talking about life, and also the lives of his children and these "peiros" (children) will effect their "peirei peiros" (grandchildren) ect. as we say "ma zaro bachaim af hu bachaim" (and all your worried about is money)?!

When we give them life (through teaching them torah), or even if he has life already, you will definitely make that life a stronger, heathier one, and all this will be poel (allot day), when he will build a "beis yiroel", after he gets married and has a mishpacha- this (thought) will strengthen him, and the most important thing for him will be that his children are strong and healthy, and obviously also including the children which will be born to him.

Now, someone may ask: that when the summer comes around, the teachers need a rest, and even if your not concerned about the teachers resting, still, (he might claim) we need to have rachmones on the children, as they were pestered for 10 long months (of the year), going 5 or 6 days a week - and they only learned torah, because they weren't allowed to waist time, therefore we should atleast have rachmones on the children and give them some time to rest!?

The answer is, that you don't take a break from life (torah) -because that's actually the opposite of rest! Even if you only learned very little, chas vesholom, just a few minutes in the morning and a few minutes in the night, and the rest of the day he plays - that to is considered a life -through "perek echad shachris uperek echad arvis", not only is he yoitze the chi'uv of limud hatorah, but also the chiyuv to learn in the way of "loy yomush, sefer torah haseh saiy by yom un saiy by layla" , but all that we said before is only about a yid who cant do more than that, but when were talking about children, which don't have "tirdos haparnasah" (and therefore have much more time), and they can learn a hour extra of torah, or atleast a half hour, or atleast some extra time for torah (during the summer days), but then the father or mother come to the child and say "have rachmones on the child, he's already been pestered for 10 months!-(but this is not at all true) He only been growing more during those 10 months- which means he actually lived for 10 months!-living in a way which will affect him for the rest of his life to the point were "gam ki yizkoyn veyoser meimenu", and this will also have an affect on his children and grandchildren (and you call taking that away, rachmones !? -its actually the exact opposite). This is what they called pestered, and (they think) we have to take that away (-have "rachmones"), rachmone latzlan, you should even speak that way, as we know that speech brings to action.

If someone might claim: the teachers are tired (we need to give them a break)!? Even if that was true, that the teachers are tired of teaching, then they have the advice of the gemarah: that when rebbi yochanan would get tired of learning, then he would sit in a certain place, so that yiddishe kinder would be born, in the same way as r' yochanan -learning torah day and night; which means that even when he was tired of learning, his "rest" was po'el that yiddishe kinder would be born, which will later live a life of torah and mitzvos.

We know, that torah wasn't given to us as a burden for the bnei Yisroel; torah was also given to make our Chayim gashmiyim also good. Now, that doesn't chas vesholam mean that that's the tnay for torah (that you will always have good when you learn torah), but rather we have a havtacha from the torah: that through keeping the torah and doing its mitzvos then "nasati geshmeichem be'eitam" -and all the other brochos which are mentioned in the torah. Now, when chas veshalam it looks the opposite -when one lacks in boneh, chaye, or mezone etc. -its obviously not his torah learning ehich is causing this, but rather other causes, but through proper limud hatorah, (the torah) tells him the "answer" to his probloms, but as long as he doesn't use this "answer", it will chas veshalomhold him back from boneh, chaye, or mezone etc., if he avoids the solution to the cause (for the lack of boneh, chaye, or mezone etc.), then the cause continues to make an affect (on the persons boneh, chaye, or mezone etc.) Then the yetzer hara -"melech kisil" comes to him and tells you "narishe zachin", convincing you that the reason for your problems is because of the very thing which actually brings him brachos (-torah)