0143 - Rebbe's Tefilla for Resha'im - Meraglim Lekutei Sichos Vol 13

00:01 What I'm gonna say now is something that everyone knows, and I mentioned it many, many times, but ‹foreign language› I'm gonna repeat it again. And this is concerning the second ‹sicha› in Parashat Shlach, in ‹sichas› ‹Hebrew Yod Gimel›. That ‹sicha› came out as a ‹Likud as a Kuntras› in the year of ‹Tov Shin Lamed Dalet›. ‹Tov Shin Lamed Gimel› I was still in New York and I worked on the ‹sichas›, and then ‹Tov Shin Lamed Dalet› when I moved to Miami, I continued working on the ‹sichas›. I would write up a ‹sicha› like before and then send it to New York and ‹Hebrew› they would take the ‹sicha›, type it up, whatever it is, and give it in to the Rebbe, and then I would see it later after it was finished and it was printed as a ‹Likud›. I would see, and I would look at all the changes and the ‹tikkunim› and the ‹hagoas› and the orders that the Rebbe made. That ‹sicha› was a ‹sicha› that the Rebbe said two years earlier in Parashat Shlach ‹Tov Shin Lamed Beis›. And the ‹sicha› the Rebbe said like this, that he asked a ‹kashe›. We know that the ‹Hebrew› was very upset with the story of the ‹Meraglim› who wanted to kill all the ‹Yidden›. ‹Meshe Rebenu Davent› and his ‹tefillah› helped, and ‹Hebrew› did not do that, and he said, "They'll stay in the midpoint for 40 years," but the people didn't die right away, slowly, et cetera, et cetera, because ‹Meshe Rebenu's

01:11 tefillah› helped. But the question is, why didn't ‹Meshe Rebenu's tefillah› help concerning the ‹Meraglim› themselves, the 10 ‹Meraglim›? 'Cause the ‹Posek› says that they died, and it seems in simple ‹Pshat› that they died right away. According to ‹Halakha›, actually, it says they died a little bit later, ‹Zayin› or ‹Yud Zayin El›, but in ‹Pshuta She Mikra›, it says that they died right away. But why didn't ‹Meshe Rebenu's tefillah›, who asked that they shouldn't die right away, help and engage the ‹Meraglim› themselves? And the Rebbe answered, because the ‹Meraglim› themselves, what they did was against ‹Meshe Rebenu›. What they fought, they actually were against ‹Meshe Rebenu› himself. The ‹Yidden›, their problem was they were afraid, they didn't have enough ‹Emunah› in ‹Hebrew›, et cetera, et cetera. But the ‹Meraglim› were ‹Poshet› against ‹Meshe›. And there is a ‹Klal En Kateg Nasasan Eger› that you can't have the prosecutor become the one that should find the, the defense, should become the defender. And ‹Mele› if they were against ‹Meshe›, so ‹Meshe Rebenu› was the problem by them, so how could ‹Meshe Rebenu's tefillah› help for them? Then we know that by most of the ‹Rashas›, the Rebbe would have explained also the ‹Yene Shulteira›, which means the ‹Chassidis› in ‹Rasha› or the ‹Heroin› ‹Naved› in ‹Rasha›. So the Rebbe explained the ‹Yene Shulteira› of ‹Rasha›, and he said that whatever we find by ‹Meshe Rebenu›, so too we find by ‹Pshatusa de Meshe b'chol dor vadorah›. Every generation there is the ‹Meshe Rebenu›, which is basically the

02:33 Rebbe of the generation. So just like by ‹Meshe Rebenu›, we see that ‹Meshe Rebenu Davent› for the ‹Yidden› and his ‹tefillah› helped. So too, in every generation, the ‹Meshe› of that generation ‹Davens› for the ‹Yidden›. And the Rebbe explained, why do we need that? Why can't each person ‹Daven› himself? Why does he need the Rebbe to ‹Daven›? And he explained it all by ‹Reches›, just like by ‹Meshe Rebenu› that he ‹Davened› for the ‹Yidden›. And then the Rebbe said that just like by ‹Meshe Rebenu›, his ‹tefillah› only helped for those that were not against him, but those that fought him or against him, his ‹tefillah› didn't help. So too, by the ‹Pshatusa de Meshe›, by the ‹Meshe› of every generation, which is the Rebbe of the generation, his ‹tefillah› only helps for those who are not fighting him, but those that fight him, it doesn't help. That's what the Rebbe said then. So when I wrote up the ‹sicha› to prepare for the ‹sichas›, I wrote the same thing, and I sent it away. Then when I got the finished product, so to speak, the ‹sicha› already printed in the mail, I looked at it and I tried to see the changes, and I saw that the whole end piece is missing. The whole thing by ‹Meshe Rebenu› is there, both parts, that ‹Meshe's tefillah› helped for the ‹Yidden›, and it didn't help for the ‹Meraglim› because they were against ‹Meshe›. And the same thing in the ‹Yene Shulteira›, it goes into the whole ‹Reches›

03:42 that the ‹Pshatusa de Meshe›, the Rebbe of every generation, his ‹tefillah› helps for the ‹Yidden›, and you have to have it. But the next part, which is that those who are against the Rebbe, which means against the ‹Meshe› of the generation, ‹Meshe's tefillah›, the Rebbe's ‹tefillah› doesn't help. That's missing there. And you see it ‹ake› in the ‹sicha›, it's missing you, waiting for the parallel of the ‹Yene Shulteira› to the original ‹Rasha›, and it's missing there. So I didn't understand what happened, so I called up the ‹Vaad› and I said, "What happened?" I thought maybe they took it out. I said, "What happened here?" So they told me they gave it in, and in the first ‹haga›, the Rebbe crossed out that last piece, and he wrote that this is, I don't remember the ‹loshen› exactly, that this does not fit, and it's not so, it's not k- almost saying it's not correct. Now, they knew that sometimes when the Rebbe write on something it's not correct, it didn't mean the whole ‹inyan› is not correct. It meant that the way it's written is not proper. So they decided by the second ‹haga›, when they gave in the next, the Rebbe to ‹magia› a second time, they rewrote that piece with the same idea, but they rewrote the piece. So this time, the Rebbe crossed out the whole thing, and the Rebbe wrote, ‹Zehu hepech kol haChasidishe oplag›, which means this is against the whole philosophy, whole understanding of ‹Chasidis›. How in the world could

04:53 you say that the Rebbe's ‹tefillah› doesn't help for those who are against him? And then the Rebbe added these words, ‹Yisor et haniyor v'leiomer›, that the paper that this is written on be burned. In other words, this is something that's so ‹opgefrekt›, so not true. How could you say such a thing? So when I heard that, it made such an impression. This just shows what the Rebbe is, that the Rebbe is a person that cares about every single ‹Yid›, and his ‹tefillahs› help for every single ‹Yid›. And I think he even quoted at one point the ‹Tanya› where it says that even the ‹Pashim m'meidem b'talmidei chachamim›, those who are against the ‹tzadikim›, the ‹tzadik›, also get their ‹chays› from the ‹tzadik›. But here we see what the Rebbe is. Even though it needs explanation that how come by ‹Meshe Rebenu› the Rebbe left it, that the ‹tefillahs› of ‹Meshe› did not help for the ‹Meraglim› because they were against ‹Meshe›. So probably it's because of his format. It was before the, you know, ‹Chasidis› or whatever it is. I don't know exactly what the ‹bir› will be, but it has to be a ‹bir›. But concerning the Rebbe, the Rebbe writes clearly there is no such thing as people that his ‹tefillah› shouldn't help because they're against him. And it made such a impact that I made myself up my mind that from then on, ‹linah› that every year when it comes to Parashat Shlach, I would ‹chazor› over the story to bring out

06:12 what the ‹inyan› of a Rebbe is.