0189 - Rebbe's Answer Becomes Ha'ara

00:01 The people who were involved in preparing the Sicha for the Rebbe to Bemagiah for Likutei Sichos would sometimes ask the Rebbe a shail in connection to the Sicha, and the Rebbe would answer, and that later turned into Ha'arah of the Sicha. So I wanna give an example of a Ha'arah that came from an answer of the Rebbe, and that is in Parshat Vayikra, Chelek Yud Beis, the first Sicha of the Parshat Vayikra, Ha'arah forty-eight. There in the Sicha, the Rebbe talks about the Rashi in the beginning of the Parshat where it says, "Adam ki yakriv mikem," a man that will be makriv from amongst you. So Rashi says, why does it say the word Adam? To hint for Adam HaRishon. And the Torah is trying to teach you that just like Adam HaRishon, lo hikriv min hagzeil, Adam HaRishon was not makriv a korban from gezel, something that he stole, shehakol hayah shelo, because everything was his, af atem lo sakrivu min hagzeil, you also should not bring a korban from gezel. And the Rebbe in the Sicha later brings that the losh-- the Rashi comes from a Tanchuma and a Midrash Rabah. In Midrash Rabah, it says more or less like Rashi, that Adam HaRishon didn't bring a korban from gezel because everything was his. But in Tanchuma, it says a little bit different. It says he didn't bring korban from gezel because he was the only one in the world. Which means according to Rashi and the Midrash Rabah, he didn't bring min

01:20 hagzeil because there was nothing he could steal, because everything was his. And according to Tanchuma, it's not because there was nothing he could steal, but because there was nobody he could steal from. But Rashi goes like the Midrash Rabah, not like Tanchuma. So a question was asked the Rebbe that l'chura, the Alter Rebbe in Shulchan Aruch doesn't seem to fit with Rashi. Because the Alter Rebbe writes in Hilchas Hefker, Sif Beis, that the deserts, and the oceans, and the rivers, and the forests, and everything that's in them, hei mufkarim ve'eim de'me'aleim. It's hefker. Because no one was ever mechazek them. No one ever acquired them with a real chazak yafeiteid should, he should be kenei them in a hefker. Shehayum mufkarim ve'eim de'misheishes mebreshis. They were hefker from the beginning of the creation, and no one ever acquired them. But me'ale, they're still hefker. L'chura, the way Rashi says that Adam HaRishon did acquire them, it was his. So how does the Alter Rebbe say it's hefker? And then what's written to the Rebbe, maybe this is what the Alter Rebbe means. That afterwards, Adam HaRishon had children, and then his children had children. So they were all yorshim, all heirs of Adam HaRishon, so they all inherited. So it became theirs, everybody's. And when it becomes everybody's, it's like hefker, because hefker is the pshat that it belongs to everybody. So here also it became hefker. So when the Alter Rebbe says that it's hefker, it's because it became hefker later. Ay, the Alter

02:47 Rebbe says the loshon that they were hefker from sheishes mebreshis. They're hefker from the beginning of creation. And according to this, it's not hefker from creation. It became Adam HaRishon, then it became hefker. So it was written to the Rebbe, maybe that's what the Alter Rebbe means. They were hefker from sheishes mebreshis, but he doesn't explain it. But what he means is, and then it became... He was kenei it, but then it became hefker again because they were all yorshim, and b'meila it's hefker now. Concerning this that we, the wr-- it was written to the Rebbe that maybe the pshat is that it was originally hefker, but Adam HaRishon was kenei it, and then it became hefker again because they were all his yorshim. The Rebbe crossed out the whole idea. And the Rebbe wrote what you could say maybe a havami nepshat in the Alter Rebbe is. And the Rebbe wrote this loshon, she'achakach chochel ha'adam loriv al pnei ha'adama, according to loshon of the pasuk, that people started multiplying on the Earth. B'meila became a lot of people. Ein lo yiyush godel mizeh. There's no greater yiyush. So for sure, when Adam HaRishon saw that so many people are there and they're gonna take, so he was miyayesh, and that's why it became hefker again. So that's a possibility of a havami nepshat in the Alter Rebbe. Not that they yash and that b'meila it became hefker again, but maybe it became hefker again because he was miyayesh. He gave up hope because

04:02 he knew there were so many people. By the way, I just wanna mention, the Rebbe underlined the words al pnei ha'adama. And when the Rebbe would underline a word, when it was printed, it became italics. L'peal, I don't know why in the print only the word ha'adama is underlined, is italics. But really, the Rebbe underlined al pnei ha'adama. It's not a kvetch here because of the adama, it has the ground, but al pnei ha'adama means there are a lot of people in the world. B'meila he was miyayesh. So there the Rebbe says maybe that's a possibility. But l'peal the Rebbe says you can't say that pshat because the Alter Rebbe says clearly, mufkarim ve'eim de'misheishes mebreshis. So you can't say that what he means is that originally it was hefker fisheishes mebreshis, then Adam HaRishon was kenei it. And then what happened ag-- now it became hefker again because he was miyayesh. You can't say that because the Alter Rebbe writes clearly the loshon that it was hefker, shehayum mufkarim ve'eim de'misheishes mebreshis. That hefker from sheishes mebreshis means that when it's hefker now, it's still hefker from then, so you can't say that's pshat. And therefore, the Rebbe said, writes that you have to say that the Alter Rebbe takah holds like the Tanchuma, that the reason why we, he didn't, we know for sure he didn't, wasn't makriv from gezel because he was the only one in the world, but not because everything was his. Not everything was his. Whatever he was mechazek,

05:18 whatever he was kenei was his, and whatever was his not kenei was not his. And therefore, the forest, et cetera, et cetera, which it was not kenei, taka, it remained hefker, and that's why it's hefker still now. And this whole sak ha'vataria, the way the Rebbe wrote it, now became the Ha'arah forty-eight in Likutei Sichos Chelek Yud Beis, page eighty, Parshas Vayikra.