0055 - Maamar Yisro About Russian Jewery

00:01 One of the farbrengens that left a very strong reshim on the whole Olam was the farbrengen of Shabbos Parshas Yisrei, Tov Shin Chof Daled. The Rebbe said about the farbrengen that the reason he's farbrengen because of etzei chaim l'sholom. This is etzei chaim l'sholom, and he said there are three categories of people here which really refer to three people. One, he said, is a person that came out of Russia not long ago. He's still within his twelve months from Russia. And this was Reb Mendel Futerfas, who we know came out of Russia Rosh Chodesh Kislev Tov Shin Chof Daled. First time he came to the Rebbe was for Yud Tes Kislev Chof Daled, and he stayed till after Shabbos Parshas Yisrei Tov Shin Chof Daled. So the Rebbe mentioned that there's one here that just came out of Russia. There's another one here who is n-not in Russia, wasn't in Russia, or maybe he was a long, long time ago, but the things that go on in Russia, the shverrekeit and the hardships that go on there, he's just feared about-- heard about, but he didn't see it. Then there... And that was referring to Reb Zalman Yaffe. He didn't say his name, obviously, but that was referring to Reb Zalman Yaffe who was there. And also a-- another person who was in between, who left Russia, was in Russia, and knows what goes on in Russia, but he left already a long time ago. And that was Reb Volichkan, Reb Yeruchan's father, that he

01:13 also was there. And the Rebbe said that this farbrengen is etzei chaim l'sholom for them because they were leaving. I don't know if they all left mamash that week. I think Reb Mendel Futerfas left that week mamash, and the others didn't. But I'm not sure. Maybe they all left that week, but it was a farbrengen in, in honor of these three people. But the appeal of the Rebbe was makashas farbrengen with the Rusie Shaedim. And he said that since there's somebody here who is still within twelve months of coming out of Russia, so this connects us. And he still wears the clothes of Russia, which he meant probably the kasket that he wears the way he wore it in Russia, which connects us to the Yidden in Russia. And he said, bechlal, even the Yidden who are not there, we are connected to them. And he said the one that go-- came out, he-- the reason he came out is not only for himself, but through here, he should be able to help the Yidden in Russia, and not only by sending them packages. And the Rebbe used the word in Russian, posylka, which is a package in Russia, but also to do other things to help the Yidden in Russia. And then the Rebbe explained the sichas, uh, Bier on this whole maamer Chazal, Al yifotar adam m'chaveiro el matir dvar halacha. And he explained why it says v'aloshon shlilah, al yifotar. Anyway, but he spoke about the sin. And then he said, "Since

02:19 you have to yifotar m'chaveiro el matir dvar halacha, v'chassidim hav daat dvar halacha is a maamer. And therefore, the Rebbe said, "I'm going to say a maamer." And he said the maamer, Kibber haMaschechah, Veyedaber Elokim asher kol habarim hahlemer. And in the maamer, the Rebbe quoted the maamer of the Mitteler Rebbe, which is Lahovin inyan likichas anshe chayil. That's what the Rebbe said, that the Mitteler Rebbe says here to, uh, understand what is this inyan of taking the anshe chayil, the soldiers, to refer to the kantonisten, who at that time was the gzeira of the, uh, Russian government, to take, schlep Yiddishe kinder and put them into the army for twenty-five years, the kantonisten, and force them to go against Yiddishekeit. This is the tzoros. So the Mitteler Rebbe in the maamer explains what is the reason for this. And the Mitteler Rebbe explains, and the Rebbe quoted the maamer from the Mitteler Rebbe, and one of the unyonim he said was that there is a kitrug lamailo, that Yidden, even if they do mitzvos, but it's not done with a real tayneg. It's not done because they really enjoy it, and they really wanna do it. They do it, mitzvos hanoshem ul'modu. They do it out of habit. And bemeila, it's not some-- it's, it's a kitrug on the Yidden, that they're not really doing it because they really have a tayneg in it and a rozen in it. So the Aibishter says to the Sotner, I remember it says, that, "I'll show you

03:28 that it's not so." And the Rebbe said because we know that when-- if you have a tayneg in something, then when you take it away from him, he'll have tzar. So therefore, if you wanna know if he has tayneg, take it away from him and see if he'll have tzar. If he has tzar, that means that when he did have it, he had tayneg because if he wouldn't have had tayneg, he wouldn't have had tzar even take it away. And that's why the Aibishter makes hard to do teyre mitzvos hasom. And the people who have the hardships have tzar. And here the Rebbe was crying and crying, and he quoted, I guess, the loshon of the Mitteler Rebbe's maamer, that a Yid, when you take away, you don't let him do mitzvos. So a Yid screams out from the depth of his heart. He screams out, "Oi li, alali li." These are the lashonot the Rebbe used. And he said these lashonot over a few times during the maamer. I don't know if in haNochah all the times are there, but he said, "Alali li." And he says, "Oi li, keli, keli, lama zavtani." These are the lashonot that the Rebbe used. And some of them he repeated a few times, and he was saying it with such harts, with such-- he was pushut crying. So when a Yid has tzar, so the Aibishter says, "You see? Take-- I made it hard for them that they can't keep it. They have such great tzar. It's

04:36 a rayye that when they do that-- they have it, they have tayneg." And the Rebbe went on and on, and this was all behemshicht because Reb Mendel Futerfas was there, who came out of Russia, and that brought out the whole inyan, and the Rebbe's, in, in the maamer, negayed the Rusie Shaedim. And we know bechlal many times the Rebbe spoke of the Rusie Shaedim. He always spoke with grace- with great harts and the feeling for them. But this maamer was something, something very, very special, which left a reshim on everybody, mamash a very, very deep reshim.