Likkutei Sichos

You know, to answer them opiteira.

And I would always look for an answer, a piteira, to answer them about Rebbe and about Svarim and Tanya, why Tanya? So there's Choymer, the Sikhes.

So I would say, so why don't you learn Mesil Zisharim? He says, okay, I'm going to read Mesil Zisharim.

So I bought a Masilla Shishanim.

So the Rebbe really wanted us to have a broader kuk, a vision and scope.

How do I know? Because look at the Marim of Clemens.

The Rebbe writes for the Sikhes, the Marim.

He sends us on the letters.

The whole Fabrengen was an hour and a half.

But I remember the Rebbe said things that I was just... earth-shattering, a very, they were scholarly things, they were love this, they were not us, but they were incredible, there's a special Fabrengen, there's two edited Sikhes in that Shabbos, Parshas told us, there's two Mugidik Sikhes, the whole Fabrengen was an hour and a half, there's two Mugidik Sikhes, each one's probably eight or ten pages long, and one of the things that the Rebbe said, is that the word Kislev, means to reveal a secret, that's the title of the word, Kislev means to reveal a secret.

How so? Keif.

Keis.

Good afternoon, ladies and gentlemen, and welcome back to the podcast on the Sicha.

We are learning Likutei Sichos Kuf Tes.

And the Sicha is Rosh Hashana, Rosh Hashana Sicha, and Rosh Hashana V'Tishrei.

Beautiful Sicha, really with a focus on the Haftarah of Hannah.

Alter Rebbe's version of it is certainly unique.

And it's something that the Rebbe many, many times in Sikhes and Mamarim would analyze every single word of the Mashal and explain it very deeply.

I don't think so.

No.

I know that I can l- find all the answers in Torah.

So where can I find in Torah something that I can hold on to, that gives me language, that gives me some- a framework that I can hold on to, that can support me in this journey?" And I remember, I sitting, y- you know, speaking to my rabbi, and I said to him, "Rabbi, where can I find..." And I started to look in Sichos of the Rebbe, and I, and I started to question.

And I know that I can find it in Yiddishkeit, 'cause that is the book for life, right? And this is my life, so there must be something.

And he said something to me that I will never forget.

Thus, every future Jew, rather than being obligated to observe the commandments and being privileged to enjoy the accompanying unique relationship with Hashem only by indirectly, by virtue of the past, but rather instead will have a direct party to this covenant.

This interpretation of the verses, a lot of the subtext was given by the Lubavitcher Rebbe in the book Likutei Sichos, where he seems to, you know, he's questioning what exactly was the point of the second covenant and he explains it quite profoundly.

The reason why I must make this additional covenant between you and Hashem is because you know how we suffered when we dealt with Egypt and how we passed through the territories of the nations that we encountered on our way during the ensuing 40 years.

You saw their loathsome and repugnant idols of wood and stone.

For they went and served other deities, bowing and prostrating themselves to them, deities that they had never known to be real or effective, and that he had not assigned to them any power, but to the rest of humanity in order to test whether they would succumb to the temptation of worshiping these deities.

In other words, Hashem allowed other nations to go there, and this is to test the Jews to see if they'll follow.

Therefore, Hashem's fury raged against the land, bringing upon it the entire curse written in this book.

Hashem uprooted them from their land with fury, wrath, and fuming indignation, and he cast them to another land, leaving them just as they are this day.

And yet, if you were settled in your land at the beginning of the apportioning of the lands, you had to wait for the full seven years when everyone was settled, and only then did the mitzvah kick in, and you had to bring the first fruits.

Why? Why indeed? This is explained by the Rebbe in a fascinating talk, uh, that's printed in Likutei Sichos, The Talks of the Rebbe, Volume 9, where he explains the following.

The conquest and division of Eretz Yisrael lasted 14 years, as we said, seven years of conquest and seven years of division.

It follows that as soon as particular areas of the land had been conquered and apportioned, even before the conquest and division of the entire land had been completed, the terms inheritance and settlement already applied to those areas, right? The verse says that you have to inherit and settle these, the, the land.

We're going through the Chumash and learning the stories.

But we're learning the stories of the Chumash as they are expounded, as they are enlightened by the Rebbe Sikhes.

And mostly, almost all of them that we've learned are edited Sikhes.

And the Rebbe Sikhes are incredibly rich.

The Rebbe Sikhes are incredibly generous.

There's so much And the Rebbe Sih has touched on every part of the story.

We started with Avraham Avinu, with Lachlacha, Avraham and Sarah, Yitzchak and Rivka, Yankiv and Leah, Yosef and his brothers, going into Egypt, the slavery in Egypt, Moshe Rabbeinu, we spent a lot of time analyzing Moshe Rabbeinu's very personality, who he was, coming back to Egypt, the ten plagues, the death of the firstborn.

We went through all of this.

That's generally the way.

There's an interesting hagah, gloss, note from the Tzemach Tzedek, I'm trying to remember it now, in, uh, Derech Mitzvoscha, I think in Sichos HaMolech-

... where he asked the question, what is mochel shavat ala lev lamayla? Below, we understand that your emotions are, uh, your impulsive emotions want to do, are, are drawn to something, and your reflective mind says, "No, it's not right to do." Moche shavat ala.

But what is that lamayla? And I think this may also help understand what you're asking.