0279 - Ha'ara in Lekutei Sichos About Moshe Warning the Yidden

00:00 The second sicha in the Kudesich HaZchelikud Gimel Parshas Pinchas is taken from the Fabringen Parshas Pinchas Tov Shen Lamadalev. There the Rebbe talks about the Rasha, where Rasha says that when Moshe Rabbeinu told Hashem before he passed away that he should appoint somebody else to take his place as the leader of the Yidden, the Eibishter told him, instead of you telling me what I should do to my children, I want you to be metzave the children how they should behave towards me. He wants Moshe Rabbeinu to tell the Yidden how they should behave towards the Eibishter. And Rasha brings a moshel from a daughter of a king, a princess, etc., etc. And in the sicha, the Rebbe explained why the Eibishter wanted that Moshe should be the one to be metzave them. Because Moshe Rabbeinu was the leader, so they will listen to him faster than they will listen to Hashem himself. Because Hashem, to the eyes of some, was not so important because there were some people who did not listen to Hashem. So that's why Hashem wanted that Moshe Rabbeinu should be the one to say it. And the Rebbe's medayak, why does Rasha say that he wanted him to be metzave them? Because the word tzivui, instead of the word amira, to say, he didn't say to Moshe, tell them how to behave to me. But he told him be metzave. Tzave is loshon zirus. Zirus means very strict. So not only did the Eibishter tell Moshe, I want you to tell

01:20 them how to behave towards me, I want you to be metzave them. Tzave is Bnei Yisroel. Speak strict. And at this point that he wanted Moshe to speak in a strict way, the Rebbe quoted from Tanya Sof Pei Dechof Tes, where it says like Abedim Araglim, that first the Yidden did not believe in the ability of Hashem. And then when Moshe Rabbeinu told them Hashem is angry and they heard Dvorim Koshim, very harsh words, that made them change. So here too, the Eibishter wanted him to speak, Moshe should speak loshon tzivui, zirus to the Yidden, and that will make them behave properly towards the Eibishter. And that's how the sicha was written. This dugme example of Tanya was written in the sicha when it was given into the Rebbe as a ha'ore because it's a side word, it's only a raya. But it was written the way the Rebbe said it. After the Rebbe was magiya the sicha, it seemed that the raya from Tanya was not only benigea the fact that the Eibishter wanted him to speak the zirus, to speak harsh words to the Yidden, and that'll help, but also the fact that the Eibishter wanted Davka Moshe Rabbeinu to do it. And on that, he brings the raya from Tanya. So the people who prepared the sicha as the Rebbe, lechure from Tanya, is no dugme, no raya, like Abedim Araglim, the fact that it has to be Moshe Rabbeinu. There are two points here. The fact that the Eibishter wanted Moshe

02:35 to be the one to be metzave the Yidden how to behave towards the Eibishter, and also that he should do it in a form of tzivui, which is zirus. So lechure the raya from Tanya is only to the second part, that the fact that you speak loshon zirus, you speak harsh, it has an effect. But there's no raya from there that connected to the fact that the Eibishter wanted Davka Moshe Rabbeinu to do it. So they asked the Rebbe, the way the Rebbe was magiya, it seems that this is a raya also to the fact that Moshe Rabbeinu should do it. So the Rebbe answered these words. Ha umnom le daitom ein af ke mine mi hu ha mezaris. What do you think? That there is no difference who's the one that's going to be mezaris, who's the one that's going to say it. In other words, when it says in Tanya that Moshe Rabbeinu spoke to them harsh words, you think it's not negated that it was Moshe Rabbeinu? And then the Rebbe added, uli shi tosom, lomoli zirs amakod ish boruch. And according to you that it makes no difference, why didn't the Eibishter mezaris them? You have to understand exactly the pshat of these words, but this is what the Rebbe wrote. And therefore, the fact that Tanya is an example to the fact that the Eibishter wanted Moshe Rabbeinu to do it is a good example. In other words, it's not only an example to the importance of speaking strongly, harshly,

03:46 but it's also an example to the fact that the Eibishter wanted Moshe to do it. Because over there too, by the Meraglim, it is important that Moshe did it. But then the Rebbe added, meheicha tese sheleli ikon misle shakla vetarya vachula. But nevertheless, you know what? In order for people not to make the mistake, not to go into a discussion, the Rebbe changed it and wrote it the way it's written now. That the way it's written now in the sicha, it says here, concerning Ha'ore 24, in the pnim it says that the Eibishter wanted Moshe Rabbeinu to be the one. And then in parentheses it says, it should be done in the form of zirus, in the form of harsh. And the Ha'ore, the dugme of Tanya, is to that word that it's in the form of zirus. In other words, the Rebbe said, he changed it back that it should be that the dugme of Tanya should not be on the fact that it should be Moshe Rabbeinu, but it's only on the fact that it's a form of zirus. So the Rebbe was really saying, really it could have been the way it was before, that it's a dugme, a raya also that the Eibishter wanted Moshe Rabbeinu to say it. Because over there too, it was important that it was Moshe Rabbeinu. But meheicha tese, if it's going to be a problem, people won't understand. Hef kashas, the Rebbe changed it this way that it's a dugme to the inyan that it

04:56 has to be loshon zirus.