0073 - Everything is Exact - Rewriting What Was Omitted

00:01 The Sichas in Likutey Sichas Chelek Daled are the Sichas that came out in the year 5700, the weekly Likud. It wasn't called Likutey Sichas then, the Likudim, they were called Techun and Yonah Bedach, but they came out in blue cover stencil. They weren't even printed, and they came out weekly, and then at the end, it became the two volumes of Chelek Gimel and Chelek Daled. Now, I remember, even though I wasn't involved, but a little bit, I had a shaychas even then, even 5700, which I was very young, I had a little shaychas. So I knew a little bit what was going on in the inside. So summertime between Pesach and Shavuos, the Rebbe would say every farbrengen a sicha on Pirkei Avos. And sometimes he would even say a second ma'aseret after Shavuos. Again, he would speak on Pirkei Avos, even though those years Lubavitch was known to have a meaning that we do not say Pirkei Avos in the summer. We only say it in Pesach and Shavuos. But l'peel, the Rebbe sometimes would say it even then, and he would say, he said a few times at the Friker Rebbe, the Ramayim Morim, starting with, with Mishnas and Pirkei Avos during the time between Shavuos and later on because obviously the Rabbeim would say it or sometimes would say it. So there was one time the Rebbe said a sicha in, on one of the, one of the Mishnayos in Pirkei Avos and between Pesach and Shavuos, 5700. And then they gave

01:18 out that sicha in a Likud for the next time that same perek came around. Like this, when they put in the sicha for whatever occasion, whether it's a Parshah or Pirkei Avos, it's sometimes taken old sichas, like, like a regular Likutey Sichas. Sometimes it just worked out that it was from that year. So one of the sichas that the Rebbe had said on Pirkei Avos that year between Pesach and Shavuos became the Likud for that same perek, the second ma'aser. Now, when they, they gave him the Rebbe the sicha to Magia twice. There was something written there that the Rebbe said by the farbrengen, and they gave it in the Rebbe to a Magia, and the Rebbe crossed it out. Okay? So they took it out. So when they typed up the sicha to be ready for the second aga, they gave it in again, and the Rebbe put back in those words that he crossed out before. He wrote them in again, which were the words that he said by the farbrengen, which is a peleh. First he said it, then he crossed it out, and then he put it back. Shabbos by the farbrengen when that Likud came out or that Techun and Yonim came out, the Rebbe spoke about it, and probably most of the people didn't understand what the Rebbe was talking about, why he was saying yes and no. But the people who were a little involved knew, and he explained like this. He said this in the Siyum. I

02:31 don't remember now exactly which prat of which Siyum, but he said something. And then he said, "and I saw that it's nisht lusgehalten. That what I said is not really true. So therefore, when I was magiya the sicha," I don't know which words he used, magiya the sicha or whatever, "when I... The sicha. So I took it out because nisht lusgehalten." But then the Rebbe said, "I thought to myself, sof kol sof, I said it, and it was said borabim, bifnei asarim Yisroel, kama asiris miYisroel, v'meileh it has to be true. And then I realized how true it is that it is true, and that's why I put it back." And the Rebbe explained in the farbrengen why that thing that he thought wasn't right, and he gave the reason why he thought it wasn't right, how really it is right. And that's why he put it back. So from here we see bechalal that when something that the Rebbe said, even when he said that it's not right, he said clearly, he himself said must be right. If he said it, it must be right. I, b'shas ma'aseh, didn't see how it's right. But when he thought about it, he realized that this is really right, and he put it back. And it shows how every word of the Rebbe is meduyek, even if k'diyoch l'skabavan is not for it, which is connected to when the Rebbe sang the Nigun Hu Elokeinu, put in the ay-ay-ay, which seemed to be just, it just

03:42 happened that he didn't fit in, so he said the ay-ay-ay. Later, when Tolshefsky sang the Nigun without the ay-ay-ay, where when everything was mesuder, the Rebbe told him he should say the ay-ay-ay because if he said the ay-ay-ay, that's how it's supposed to be. I, the Rebbe himself, when he davened for the Amud in most cases on Shabbos did not say the ay-ay-ay. But that's probably a different reason because the Rebbe when he's davening for the Amud, he's saying Chazarat HaShatz, it's sh'menes Rebbe. By the chazan, it's sh'menes Rebbe. In the middle of sh'menes Rebbe, you don't say ay-ay-ay. When you say Kedusha, Kedusha is not sh'menes Rebbe, so you could sing. But when you're, you're the one that's saying the Chazarat HaShatz, but you're sh'menes Rebbe. Could be that's the reason. I don't know. The sh'menes we could all say whatever we want. But it so shows that if the Rebbe said something, as it has been this sicha we saw that he explained why he put it back because if it shows that every word is meduyek.