By Rabbi Shmuly Hecht

I was on the treadmill when I first heard this sicha and heard the Rebbe say the following powerful words. I immediately decided that it must be translated in full, and that I needed to get this to our children. 

The Rebbe said: “The words that I will speak now are intended for the children in this group, and also for the children who will be in the two following groups, among all the children of Israel, all Jewish children everywhere. And I will owe a debt of gratitude to those who will give over these words to Jewish children wherever they may be. Because these words are the words of our Rebbes, which are intended and designed for every Jewish child, wherever they are, also figuratively, both boy and girl, both young and old. Those who don’t understand Yiddish, probably the context will be given over to them in a language that they understand.“

I jumped off the treadmill to start working on it, and within two days I sent the first three oisyois in a letter to our children where they were in camp that summer in an email for Shabbos. After asking about camp as usual, I shared with them all the details of my excitement, what was going on at home and some of the hashgacha protis relating to this whole matter. 

Sadly, it was their last Shabbos at camp, and the Friday email didn’t get to them before they left camp that Sunday.   

So I decided to keep working on it and to try and finish translating it on time in order to have it ready to print for our son’s bar mitzvah this past summer for all of the “spiritual children” in our community as well (as the Rebbe requested), which we succeeded in doing, boruch HaShem.

In honour of 50 years –shnas hachinuch, and 70 years from gan yisroel, I strongly encourage, and truly urge, everyone in a position to do so, to make this fundamental, foundational thesis from the Rebbe himself accessible and palpable to every Jewish child around the world: an understanding of what each Rebbe contributed and revealed beyond the Rebbe before him – a Chabad thesis intended and designed especailly for children. 

Filled with stories and life lessons in a structured and orderly fashion. 

Firstly, the Rebbe says that the Rebbe will owe a debt of gratitude to anyone who will publicize this to Jewish children everywhere. 

Additionally, it’s also a milsa btama. 

When a child understands the unfolding depth of our Rabbeim, their unique light, what they are teaching us, and how each one builds upon the previous in terms of avodas HaShem for a child; they don’t just learn about it… they come to understand who they are, why they’re here, what they are part of, what their relationship with our holy rabbeim is, and can very much feel the Rebbe’s love and care for them in this farbrengen.

We used it in our Chabad house as well, and it was very impactful. Let us ensure this becomes real, tangible, and alive for every Jewish child, wherever they may be, as the Rebbe wants.

With thanks to my chaver, Rabbi Levi Greenberg (El Paso), for encouraging me that this should be shared beyond my own family and mokom hashlichus.

*

The Rebbe’s Farbrengen

A talk that the Rebbe gave to campers in Camp Gan Israel summer overnight camp in upstate New York, on 15th of Tammuz 5720 – Summer 1960

Translated from the tape recording, with assistance from the Hebrew printing in Toras Menachem.

The Rebbe washed his holy hands for a meal. Afterwards, he said “L’chaim”, and he instructed that soda be distributed to the children for saying “L’chaim”.

[The Rebbe then began].

(1) The words that I will speak now are intended for the children in this group, and also for the children who will be in the two following groups, among all the children of Israel, all Jewish children everywhere.

And I will owe a debt of gratitude to those who will give over these words to Jewish children wherever they may be.

Because these words are the words of our Rebbes, which are intended and designed for every Jewish child, wherever they are, also figuratively, both boy and girl, both young and old.

Those who don’t understand Yiddish, probably the context will be given over to them in a language that they understand.

(2) We find ourselves now in a summer camp which is called “Gan Yisorel” (the garden of Israel), which means a garden of Jewish people, of whom each is called with the name “Israel”.

The reason for the choice of name [Camp] Gan (=Garden) Yisroel (=Israel) – even though Jewish people are referred to with additional names such as Yaakov and the like – is also because “Yisroel” is the name of the Baal Shem Tov, who revealed the Teachings of chassidus, and revealed the chassidic behaviors how we can best live our lives, and he transmitted it to all the people of Israel, in such a way that little by little the matter will reach every single Jew giving them the opportunity to adapt this cherished way of life as well.

Now since Tzaddikim are always alive, through our constant study of their Torah and behaviour according to their directives, therefore the name Gan Yisroel is a fitting name, a living name in fact, for the Yisroel who remains alive by way mentioned above, referring to Rabbi Yisroel Baal Shem Tov.

Especially, the time is fitting for this, because this year (1960) becomes 200 years since the Neshama of the Baal Shem Tov separated from his body.

Nonetheless – like every Neshama of a leader in Israel – it separates from the body in a way that it (the Neshama) can still remain influential upon his students forever.

Therefore, when we mention a “Torah” that the Baal Shem Tov taught, and we follow in the ways that he taught us, then the Baal Shem Tov is found among each one of us, and he assists us in going in the beautiful ways that he revealed, and for which he gave us an extra measure of strength and blessed us to to go in those ways.

Until our righteous Moshiach will come and take us out of this exile, at which time also the body of the Baal Shem Tov will rise and his soul will be enclothed in the body, and all of us together will go to the true redemption, towards the righteous Moshiach himself.

It’s just that in order to merit this, and to reach this, one should behave according to these guidelines of the Baal Shem Tov.

(3) Certainly you know what was told about the Baal Shem Tov, by my father-in-law, the previous Rebbe.

Just to note – we are now standing within a three-day period from his day (the previous Rebbe’s day) of release after they incarcerated him for his toil and efforts in spreading Torah among the Jewish people and especially for the children.

However, through his powerful faith in Almighty G-d, G-d saved him, and he went out from the imprisonment, and from then on, during these days, 12-13 Tammuz, and the days adjacent to them (including this day, which is the third day from 13 Tammuz, which fell out on Friday ), we celebrate the release of the Rebbe.

(This implies that we will go in the ways that the Rebbe showed us, which are the very ways of the Baal Shem Tov himself.)

Long before he taught Torah to adults, he began by teaching Torah and learning with small children. He helped walk them to their cheder, and taught them how to say Modeh Ani and Shema Yisroel, and to answer Boruch hu uvaruch shemo, amen, and amen yehei shemai rabba.

He said afterwards that the very best years of satisfaction and pleasure were those years during which he learned with small children, and walked them, and accompanied them to and from Cheder to their homes.

All of this is being told to us, so that all the children will know and remember, that by answering amen yehei shemai rabba, there’s a koiach – a strength of kedusha-  of holiness from Hakadosh Boruch Hu (The Holy one Blessed be He), that accompanies them and helps them to go to cheder and return from cheder in good health, and to learn and to succeed in their learning while they are in cheder.

(4) One of the lessons of the Baal Shem Tov (which in this way also his students behaved, and all of the Rebbes our leaders, including the leader of our generation- the Rebbe) is the following.

Our sages said in the Mishna: “Who is wise? He who learns from every person”.

We must understand, though: Is every person really meant to be a teacher? Does every person have the qualities to teach?

Rather the matter is such: that from the tzaddik we learn “vasei tov” (how to behave good), and from the rasha we learn “sur meira” – (how to refrain from behaving wrongly). That’s what ”who learns from every person” means. That from “every person” whether a tzaddik, or a rasha chas vshalom (G-d forbid), it’s possible and we must learn from them.

Meaning to say: every time we meet a Jew, when we meet a Jew who is a tzaddik, who behaves properly, then a wise child will learn from him, that he too must behave in the good ways in which the tzadik whom he met behaves.

Likewise, when we meet someone who is “a not tzaddik”, rather the opposite – a rasha, this is a teaching to the child that he should never do the not good things and the not good behaviours in which the rasha behaves.

In this way, there is the ability to learn from every Yid that you meet, both a Jew who is a tzaddik who is behaving according to the will of HaShem, and a Jew who currently – so far- doesn’t yet know about the good ways and therefore doesn’t do good things.

This is also a teaching for you. That you as well should behave in this manner.

To concentrate and look deeply into your surroundings, and to try to do all the good things that are being done by the people in your environment, and to be careful and to guard yourself, not to do the not good things that are being done by people who are not good.

And then you will grow to be wise, in accordance with the will of the Baal Shem Tov, such that your parents and those who toil and work with you will garner much true nachas from you.

(5) Behold, after the Baal Shem Tov, (after his soul separated from his body, as in chapter 2) his student filled his place, and he was called the Rav, the Maggid from Mezrtich.

The Maggid gave additional explanation with more depth, to this above mentioned lesson, that we need to learn from every person.

He said, that it refers not only to every Jew but also to learn from every person from any nation:

This is the exact wording of the Maggid:

It is written: “And the house of Esav (Esau) will be straw”…

Seemingly straw doesn’t contain any sparks (of holiness for human development) such as food products contain, but yet, to this the straw is usable, that when you burn it, and it becomes ash, and you pour the ash on the field, then vegetation will grow better, and there will certainly be sparks of holiness from them. Etc.

The matter (that the Rav the Maggid is teaching in those few words) is as follows:

“The house of Esav” – this refers to all those who wage war against Jewish people and Judaism, Torah and Mitzvahs, like their father, the first Esav, who fought against Yaakov.

And on this the prophet says something joyous, “and it will be (connoting a term of simcha) that the house of Esau will be straw”.

Seemingly:

Straw is indeed something weak, but nonetheless, it’s something that exists, it takes up place, and you can derive benefit from it, for you can form out of straw several things that man can use from it, and as the maggid brings that when you burn the straw and you make from it ashes, and you pour it in a field, then there will be benefit in the growth and enlargement of good produce.

However, it’s not (fully clearly) understood: what is the good message in this that those who fight against the children of Israel will remain and will stem from them something good, as is the case with straw?  Behold there could have been an even greater simcha if they would cease to exist all together?

But rather the matter is such.

That even a non-Jew who fights a war against Jewish people and Judaism, behold sometimes it’s possible to learn from him something good, (just like straw, that when you burn it and you pour it onto the field, then good produce will grow from it) and this is the simcha in the matter:

That even something that fights against Judaism, (can still) bring benefit, (in this case that means that) we learn from it a lesson in holiness, regarding our (service as we) go in the ways of HaShem.

(6) And this is also the message from a story that happened with the Baal Shem Tov himself, which happened after he was already revealed as a great and holy person in his generation, he learned from a non-Jew (lehavdil)- a lesson in serving G-d.

Once, the Baal Shem Tov was sitting with his students in the shul and study hall and they were toiling in Torah study and the service of prayer.

Outside on the street nearby there was a non-Jew who was passing with his wagon, and since in the street there was a lot of mud, the wagon was unable to continue traveling forward. And it sank in the mud.

The non-Jew approached the window of the shul, where the Baal Shem Tov and his students were sitting, he put his head in the window, and asked them to help him get his wagon out of the heavy mud.

Since the wagon was heavy, and the mud was heavy, the students answered that they were unable to help drag the wagon out of the deep mud.

The non-Jew responded in Ukrainian, “modzish dah nyeh chotchish” which means: you are able, but you don’t want to. And since you don’t want to, it appears to you that you are not able to”.

(Upon hearing what had happened) The Baal Shem Tov explained to his students that the words that they heard from the non-Jew weren’t by chance, rather it’s for them that they should learn something from it in their Divine service:

When it’s demanded from a Jewish child to learn more Chumash, Mishnayus, Laws or Reading Kriah, and likewise by adults, with regard to learning Gemarah with Tosfos, Rambam, Shulchan Aruch, Chassidus, and deep concepts in Chassidus, very deep Chassidus, at times it seems that one doesn’t possess the necessary capabilities and energy because he is tired.

On this, the Baal Shem Tov says, that we need to learn from the words of the non-Jew, lehavdil,  “modzish dah nyeh chotchish”, meaning that HaShem gives kochos (strength), and energy to do all the good things, only since we (perhaps) don’t (really) want to, because we are listening to the yetzer hara, therefore it seems as if we cannot.

This then is an example to what was previously mentioned, that even from “the house of Esav”, from a non-Jew (lehavdil who might be the enemy of a Jew), can grow good produce, a teaching and lesson to better our own behaviours in the path of HaShem.

(7) After the Soul of the Maggid separated from his body, the leader and nassi of the Jewish people became one of his students; the head of which was the Alter Rebbe.

The Alter Rebbe continued to spread more of the Torah and guidance of the Baal Shem Tov, and he increased it, with expanded explanations, including also how to translate them and place them in a way that will guide our day-to-day behaviours and lifestyle.

One of the primary matters that he taught is that Divine service must be with love and awe for HaShem, because without that, our service does not ascend on high.

So, in continuation from what was said earlier, everything that we see and that we learn; all of life’s lessons and our decisions to behave in a certain way as a result, must be done with a feeling of warmth and love in correspondence with good behaviour in matters of Torah and mitzvahs.

And likewise with regard to things we learn to stay away from, which we learn from the wicked (chapter 4), must be with a feeling of fear (energized by awe and reverence) to not want to do those negative things.

But when we do the above without internal feelings of love and awesome reverence, it will not have an indelible impact as it should have, and it won’t ascend on high, it will remain trapped in the downside, without being refined or purified.

On the other hand, when we do something with a deep internal feeling of love and awe and fear of heaven, then even a small thing done with little understanding will be pure and holy, and will have the power and fortitude much more so than the greatest deed being done without love and awe.

(8) According to this, our Rebbe’s the Nessiim explained the following story that happened with the Baal Shem Tov.

One year, on Yom Kippur, at the time when the judgment and verdict of the children of Israel, and of the whole world is decided; with regard to the entire coming year, whether it be a year of blessing or G-d forbid the opposite, the Baal Shem Tov saw that the judgment and the verdict were very harsh.

And he saw (in heaven) that “They” don’t want to give the children of Israel, all of the blessings, and all of the good things that they need throughout the year.

Therefore, the Baal Shem Tov strained himself in prayer, exerting himself with bitterness and tears with immense dvekut – attachment to G-d.

Likewise, his students, upon seeing the immense bitterness and tears flowing through the Baal Shem Tov in his prayers, they too extended exertion in their attachment to G-d in prayer.

But, to no avail.

And as such, the time for the end of the day was approaching, (it was) the prayer of Ne-ilah, when in just a short time- in moments, the verdict for the entire year will conclude and become established.

In the shul in which the Baal Shem Tov prayed, at that final hour, there was a Jewish child, whom his parents did not send to cheder, or yeshiva, and therefore grew up without knowing anything about matters of Judaism, Torah and Mitzvahs.

But, nevertheless, because he was a Jewish boy, and he had a warm Jewish heart, when he saw that all around him crying bitterly in prayer, and their cries are getting stronger and stronger, he too wanted to participate and pray to the Holy One blessed Be He.

However, because he was an ignoramus who did not have the great merit to learn in a Talmud Torah or a yeshiva, he didn’t know how to daven. Because he did not even know how to read the letters, such that he was left with no other choice but to express himself in his own way according to his own feelings.

And therefore, since he was a village boy, he very much cherished the call of the rooster every morning going  “kookoriku”.

Upon seeing that everyone is davening from their siddur and machzor with immense emotion and tears, his Jewish heart too became lit with flames of fire of love and awe to the Holy One Blessed Be He, and he screamed with all his might “kukuriku”!!!!

Afterwards the Baal Shem Tov relayed that what all of their prayers were unable to accomplish, because they were still not from the depths of the heart enough, therefore they didn’t reach on high enough, behold the simple cry of this child, who knew nothing, not even how to read the Hebrew letters, but he screamed with love and awe of HaShem, with a flaming fire towards the Holy One Blessed Be He, and with fear of the judgment and verdict of the day, this ripped up the negativity of the verdict, and it caused that on high they gave the verdict that it should be a year of blessing for all the children of Israel.

(9) This is the teaching for each one of us and for all of Israel, we need to do everything

with fear, awe, and love, with love for all good things, and a feeling of fear from all things that are not good. And then HaKodosh Boruch Hu receives even our small deed with very great pleasure, and also fulfills all of the requests of the one who is davening to Him, and who is going in His ways, in all that he needs, to be blessed in all of his matters.

(10) After the Alter Rebbe was his son, who is called the Mittler Rebbe. He too spread and taught all of the above, with additional explanation and clarity. The primary point of course how one can live with these teachings in their own life.

With regard to our subject matter:

Seemingly, there’s room for a question: How can one stand in a constant movement of love, for good things, and fear of not good things, even on a regular weekday, and throughout the whole day, such that they should be able to learn from everyone and from every event?

The answer to this is in the Torah of the Miteler Rebbe. He taught that the main thing to watch out for is “prikas ohl”, meaning, when a person forgets that he must carry the yoke of HaShem.

As he explained in lengthy and deep discourses, the primary thing for a Jew is to remember that he is a son and a servant to the Holy One Blessed Be He, and therefore he must carry upon himself the Yoke of Hakodash Boruch Hu and serve Him.

When this matter is constantly in one’s mind, when he remembers that he is always with HaShem and carrying his yoke, then he will always be able to remember his love for HaShem and his fear of matters which are not good.

And in this way, he can fulfill the teaching and guideline to be a chacham, who learns from every man, that from everyone, and from every event, he learns something.

(11) According to this will also be understood what the Baal Shem Tov recounted about his own life:

When he was still a young boy, he was used to reviewing and sharing what he had learned in cheder.

In order for him not to be disturbed, he accustomed himself to going to the field and forest, and while there, he would review what he learned in cheder.

When they asked him, how can it be that a small boy is not afraid of being alone in the field and in the forest?

He answered that he always remembers what his father commanded him, that there is nothing to be afraid of, only from HaShem alone.

When we remember that we always find ourselves with HaShem, we are not afraid of anything, even when we find ourselves alone in the field and forest.

And this matter enables us to always remember our love for HaShem, and our fear and dread from all the things that do not find favour in the eyes of the Holy One Blessed Be He.

(12) In this there’s an additional detail and matter.

There are those who suffice with what they learn. Such that those whom HaShem graced with a very good mind and heart, don’t need to toil so much, because even without toil they can know all of what their friends know in the class.

And for this comes the lesson from the leader who came after the Mitteler Rebbe, who was the Tzemach Tzedek, that while he was still a young boy, his grandfather, the Alter Rebbe, asked him if he would like that the understanding of Torah should be gifted to him as a gift?

Such that he won’t need to toil for it!

And the Tzemach Tzedek answered that he would much rather learn Torah with toil, with all of his capabilities.

From this we learn that one who has a good understanding and better capabilities does not fulfill their duty and does not fulfil what is expected from them if they don’t toil with all of their capabilities, as it is befitting to toil on behalf of one whom you love.  Furthermore, it must be befitting for HaShem, our father in Heaven, the father of every single one of the Jewish people.

When every one will toil according to their capacity in full measure, then he fulfils what is demanded of them, and then he succeeds and he ascends from one class to a higher class, including also, in the measure of importance in the eyes of HaShem, because you have fulfilled all of what He demanded of you.

(13) According to this will be understood an additional story of the Baal Shem Tov.

When the Maggid first came to the Baal Shem Tov, long before he became one of his great students, which even at that time he was already a man of immensely great mind and a deep heart (it’s just that he was not yet aware of the path of service and behaviors that the Baal Shem Tov would teach).

The Baal Shem Tov asked him a question about a difficult subject in “Eitz Chaim” (one of the very deep books in Torah), and being already a great scholar and genius, he told the Baal Shem Tov the explanation.

The Baal Shem Tov responded that this is not yet the meaning of the matter to its full richness.

So the student reviewed it and delved into it again and then said that he still feels that this is the meaning of the matter, and if it is incorrect, the Baal Shem Tov should please share the meaning of it.

Then the Baal Shem Tov began to study with the Maggid the words of the “Eitz Chayim” but he learned with immense intensity and toil, with energy and inspiration, the way the Baal Shem Tov would always learn. 

So much so, that when the matter addressed the subject of Angels, the Baal Shem Tov and the Maggid physically were able to see the Angels that their Torah study was creating, and the entire room and home was filled with light.

Afterwards, the Baal Shem Tov explained to his student that indeed he too knew the interpretation of the matter at hand, but since his learning was not with the full measure of the energy of his neshama, and wasn’t with the appropriate level of excitement and passion, therefore it wasn’t fitting.

Only when you learn with full excitement, and utilize all of your capabilities, with all your mind and all your heart, then your Torah study is proper and you have a grasp on it.

(14) However, how can we come to learning Torah in such a way, that even after you feel that you understand what you learned in Chumash, in Mishna, in Gemara and other seforim (Torah books), you should exert yourself to learn more, and with more vitality and warmth?

On this there is an explanation from the Rebbe Maharash, the son and successor of the Tzemach Tzedek – that divine service must be founded on the knowledge that the main and essential thing is the action of Mitzvah performance and torah study, and not the reward or benefits that one might receive.

Whether the reward is in Gan Eden or Olam Haba. 

He explained that the pleasure of gan eden and olam haba is the pleasure of man, whereas the very act of Torah study and performance of a mitzvah in this world-  through a child or adult- is the pleasure of Hakadosh Boruch Hu, and it’s understood that the pleasure of the Holy One blessed is He, is much higher and far greater than the pleasure that can be felt by a human, child or adult.

With this we can understand a story that happened with the Baal Shem Tov, that once he prayed to HaShem begging for assistance for another Yid, despite the fact that the person he was beseeching G-d for was undeserving of the blessing.

But since the Baal Shem Tov demanded it so much and from the depth of his soul, his request was answered, but immediately following the verdict, they made known to him from Heaven, that since he knew that so and so wasn’t deserving to receive that blessing, and nevertheless he demanded it, without considering that this might be against the rules of the world sort of speak, therefore they are punishing him from heaven that he will not not receive olam haba.

The Baal Shem Tov responded that he’s very excited about this, because now that he knows that he isn’t receiving olam haba, now he can serve HaShem for HaShem’s sake alone, in order to bring pleasure to HaShem, which is a much greater level than the pleasure that we would experience in this world.

(15) When we go in this path where our service is all about providing HaShem with His pleasure, behold since HaShem is found in all places, then in every single place where one may find himself, whether in yeshiva or camp, in the field or in the forest, you always have the possibility of bringing pleasure to Hakadosh Boruch Hu, because since where you are now, is a place where HaShem is as well, certainly you can find the way, while you’re there, to do something that will cause pleasure to HaShem.

This is the meaning of the story about the Rebbe Rashab, who was the leader after the Rebbe Maharash, that once when he was in Vienne, very far from where he lived, though the reason he traveled was for medical healing purposes, he said that his will is to travel to a little town far from Vienna.

Before he traveled, he went to a store and purchased clothing and other necessities, and travelled to a forsaken city, and entered a home wherein lived a widow and her two daughters.

He left all the clothing that he bought with them, as well as a nice amount of money, and he said “this is for hachnosas kallah” – (money to help pay for their weddings).

Through the clothing and the money she’ll be able to pay for their wedding, which until then was impossible for her, because the widow had nothing to be able to make the weddings.

So in a small forsaken city, thousands of kilometers away from his hometown, the Alter Rebbe found a way how to provide pleasure to HaKodosh Boruch Hu, and for this reason he went alone to purchase the items, and traveled a far distance; just so that a poor girl, a poor bride, can arrange her wedding – and it will bring pleasure to HaShem.

This is also the main idea behind a story of when the Baal Shem Tov gave a Shlichus to one of the great Rabbanim and Geonim (high-level sages), named Reb Chaim Hakohen Rappaport.

He told him that he should travel to a far distant forest and that he should approach a certain stream of water.

He should take water from that spring, and bless upon it “shehakol Nihiyah Bidvaro”, and after drinking it he should also make the appropriate after blessing.

When he returned and told the Baal Shem Tov that he fulfilled the mission,the Baal Shem Tov explained that this spring was waiting since the creation of the world, more than 5,500 years ago.

No Jew had ever blessed on its waters and the spring was demanding from HaShem and crying: Why have I not merited that blessings to Hakadosh Boruch Hu should be made on my waters. 

For this purpose alone, the Baal Shem Tov sent a rav and a huge “gaon”, in order to cause pleasure to HaShem through making a brocha in such a place where for more than 5,500 years a blessing was not made from the mouth of a Yid.

(16) This is a lesson for each one of us.

In every place where we find ourselves, we must constantly search and seek– and then we will find- how to do something good, through which we will cause pleasure to Hakadosh Boruch Hu.

And through such behaviour, you will grow to be, and you will be, as Jewish children ought to be, of whom every single one of them is called a soldier, in the army of Hakodosh Boruch Hu.

The Rebbe, the Baal Hasimcha, was redeemed from his imprisonment for his avodah (service) in establishing cheders and yeshivas, so that Jewish children will learn Torah and fulfill mitzvahs, and go in the ways of Hashem, according to the directives of our Rebbe’s -our leaders, as mentioned before.

And He blessed each one of you, and all the children of Israel, and all Jewish people wherever they may be, that they should succeed in going in these paths, and they will raise the army of HaKodosh Boruch Hu, who will speedily go towards our righteous Moshiach.

[The Rebbe said that they should sing a niggun and then let the children be dismissed. When the children were singing, the Rebbe was encouraging them strongly with both of his holy hands, and he also stood up and danced with great joy. Afterwards, the children were dismissed, and the Rebbe continued the farbengen with the adults.]