0193 - In an Acceptable Manner Part 1

00:00 We know that the Rebbe's derech was that whenever you do things or you print things which will be known by the public, you have to be careful how you say it. It has to be beif in hamiskabel. You have to say it or write it in a way that people will accept it, not to cause people to have tainess, not to understand it. You have to make it in a way that they will be able to accept it and understand it. So I wanna bring an example to this, and this is from a Kevet Yuchvat. We know that Tov Shin Chof Ches, Rabbi Groner prepared a Kevet Yuchvat to print, and that contained the Mugia DeKi Bosse LeGanis that were available by then, Tov Shin Chof Ches, plus Sichas of the Rebbe that were Mugia already from before and printed in other places, and then letters of the Rebbe concerning these Yinionim of Yuchvat and the Friediker Rebbe. And he put it all together, and he gave it into the Rebbe before it was, it was printed as a Kevet Yuchvat. Even though these were all Mugia already, but the Rebbe nevertheless looked it through, and the Rebbe made a few changes. And I wanna mention these changes the Rebbe made. One of the things is, the Rebbe spoke in the Sicha of Achman Shepesach Tov Shin Yud, and that Sicha is printed in Likutei Sichas in the Hisofes because the Rebbe was Magia that Sicha then. And when they printed Likutei Sichas Cheilik Beis,

01:17 in the Hisofes they put in some Sichas that were already Mugia from before. So in the, in Yuchvat on page five ten, there's a, the Rebbe, the, the Sicha is printed that the Rebbe said, "Achman Shepesach Tov Shin Yud." And one of the things the Rebbe said there was that some people ask a Kashe, how could you ask a Brocha by a Rebbe? It's a Yinon of a Mamutze. It's intermediary. And then the Rebbe says it's not true because just like Yisroel and Eisav ekut she'brichot kul echad yidden and the Torah and Deibish Bar are one, so he says, "Azei, ze, these Kashes sof sitim itne Rebbe." So these Kashes sof sitim itne Rebbe the same way, not like two things that connect, but it's all one. And the Rebbe is not a Mamutze hamafsik ner a Mamutze machaber. The Rebbe is not an intermediary which separates, but an intermediary which connects. Bemele, so by a Hasid and the Rebbe and Deibish Bar are all one. And therefore, the Rebbe says, "In nichayches sof regna Kashe vega namamutze." So you can't ask a Kashe concerning the signal of being an intermediary. "Vibalda dos is atsmus umhus halein vi'er hot zich harayngeshtolt in a guf." Because this, meaning the Rebbe, is atsmus umhus halein, Deibish Bar halein, the way he put himself into a body. And then the Rebbe continues, "Al derech maimer azeh," like the Zeher says, "Mam pnei ha'odim dor ashbi." When it says in Chumash, the word pnei ha'odim, that you should see

02:35 Deibish Bar. So the Zeher says, "Who's Deibish Bar? The ashbi." Or we know that Amalek Mishasi does ishlichas of Deibish Bar. He is called with Deibish Bar's name. We also know that Moshe Rabbeinu said, we say this in Krizma, "Venasati esa vesotcha." I will give grass. What do you mean, I will give? Moshe is saying this because it's in Chumash Devarim. Chumash Devarim, Moshe said. So what do you mean, I will give? But it's Deibish Bar talking through him. So too is Negei HaRebbe. This is what the Rebbe said that fabrengen. And then the Rebbe was Magia, and it was sent out. And then this was printed in the Hisofes of Likutei Sichas Cheilik Beis. This Sicha was also put into the Kevet Yuchvat. But when it was put into the Kevet Yuchvat, the Rebbe crossed out the whole paragraph. The Rebbe crossed out. He take a wrote this para-- It says there the paragraph that he's not a Mamutza mafsik, but he's a Mamutza machaber. A Hasid and the Rebbe and Deibish Bar are all one. And this paragraph where the Rebbe said, therefore, so it's not chayches to ask a Kashe about a Mamutze since he is atsmus umhus himself as he put himself in a body, that's missing. Right after the paragraph where he says that the Hasid and the Rebbe and Deibish Bar are one, then it says that this is a hergesh the Rebbe says. But then right away he goes, "Al derech," the maimer azeh concerning the Rashbi and

03:51 et cetera, the other things that he said. And you could see this in Sefer Amay Morim Bos LeGani, page Reish Ayin Zayin. You compare the two, you'll see that in Cheilik Beis Likutei Sichas, that paragraph is there about atsmus umhus and a guf. And in the Sefer Amay Morim Bos LeGani, it's missing. The Rebbe took it out. And bepasht is the reason why he took it out is because in Tov Shin Yud Alef was a small crowd, and the whole publicity was very small. It was all in the inner circle. It was amongst ourselves, and Hasidim understood what it meant. But when it came to printed in Tov Shin Chof Ches something that goes out to the public, the Rebbe didn't want it to be printed without giving hasbore. There is a hasbore, obviously, to explain what it means. There are many hasboras. I'll just say the most simplest hasbore. And even though I don't usually give hasboras here, but this needs a hasbore. And the simplest hasbore is that this is not darke by a Rebbe, by a tzadik. Every Yid is atsmus umhus and a guf. Every Yid has a cheilik and a kam mal mamish in him. Every Yid has a neshamah which is part of the Deibish Bar. The difference is by every Yid, you don't feel it. You don't see it in him. He himself doesn't feel it because his body is the ikar. But by a tzadik that his neshamah is the ikar, so he, by him, it's begilui

04:56 that this is the Deibish Bar in him. He feels it, and his whole life is a life of elokus. And people, Hasidim, will look at the Rebbe, see it in the Rebbe. And therefore, if you give hasbore, you could write it. But just to say a statement like that for people who, who might not understand it, the Rebbe took it out. So here we see that he took out something so it should be beif namaskabel. Another thing, in the first week of the shiva after his talkas of the Friediker Rebbe, the Rebbe told stories. And one of the stories the Rebbe told, which is also printed in Likutei-- The Rebbe was Magia it, and later it was printed in Likutei Sichas Cheilik Beis, the Hisofes. And this is in page five O six, Cheilik Beis. The Rebbe tells a story that the Rebbe, Nishan Satan, once was out of town, and there he met with many Rebbes. Coming home, he brought a present to his son, the Friediker Rebbe, a stick with a silver handle. And he gave out his-- used up his last money for it. The Rebbetsin asked him, "For this you had to use up your last money?" So the Rebbe, Nishan Satan, answered, "Az ven er hot gezen bei andere," he saw the others, meaning the other Rebbes, I guess, and their children, "hot er ersh gezen vos er is," then realized what the Friediker Rebbe is, what his son is, and that's why he got the urge to bring him

06:06 a present. The same Sicha was also printed in the Hisof, in the Kevet Yuchvat, and later on also in Sefer Hamamorim Bos LeGani. And there, when you look there, this is page Reish Ayin Beis, the same story is told, but there one line is missing. The story is told that he went out and met the other Rebbes, and coming home he brought them the stick. And the Rebbetsin asked him, "Why did you have to give your last money for this?" So it says here, "Hot the Rebbe Nishan Satan geantwort," so he answered, "Az er hot ersh gezen vos er is." Now he realized what he is, what my son is. And he skipped, crossed out the words that are printed in Likutei Sichas Cheilik Beis, where he said that when he saw the others, he realized what his son is. Because it's also not something that's so nice to say because he compared it to others, and the others' children of the Rebbes are not so good. You can't say that. So we understand really what he meant. He meant that he saw maybe they're very great, the others, but then he saw how his son is really, really great. But to say it without explaining, so the Rebbe crossed it out. And it all fits with this derech of the Rebbe that everything has to be done beif namaskabel.