0350 - Adding Ha'aros to Michtav Klali

00:00 The style of the Mixtovim Klolim that the Rebbe wrote before Rosh Chodesh, before Pesach, and sometimes before Hanukkah and other times of the year, was that there was the Pnim, the letter itself, and then there was the HaOres. Many words of the letter, the Rebbe would write HaOres, Maram Mekemis, where it comes from, and HaOres. But many times later on when these letters were printed, we find extra HaOres called Hisofer Lach Azman that was added later. Where did these Hisofer Lach Azman come from? So many of them came that after the Rebbe wrote the letter, people would write into the Rebbe questions about something that he wrote in the letter, and the Rebbe would answer. So many times these answers were turned into Hisofer Lach Azman. Mainly it was usually Rabbi Mentlik, who was one of the Rosh Yeshivas in 770. He would always give a shir on the letter, a public shir in 770, and then certain questions would come up. He would write the question to the Rebbe, the Rebbe would answer, and that would become later a Hisofer Lach Azman, this answer the Rebbe answered. But sometimes it came milmaile, that means from the Rebbe himself, that after the Rebbe letter was written, by fabrengen the Rebbe would talk about what's written in the letter, and sometimes he would give over to the Manichim that they should write up the teichon of what he spoke, and he was magiya it, and then that turned into Hisofer Lach Azman. So I want to

01:29 mention one example of such a thing, and that is the letter of Yud Aleph Nisan, Tov Shin Lamet Beis. In that letter, the Rebbe writes that the Aibishter is the etzem hateiv, is the essence of good. Teva hateiv leheitiv, the nature of something good or somewhat good is to do good. So it would make sense that the Aibishter should give us everything we need without work. We shouldn't have to work for it. Then you have the best pleasure, it would seem, that you get everything very easily. But L'peal, the posuk says, Adam lo amal yulad, person was created to work hard. And the Aibishter wants to work for what we get. The question is why? And the Rebbe gives the answer, because the nature of a human being is that you really want to get things that you earned, that you worked for. If a person gets something for free, that's called naamed ikisufe. That's bread of shame. And people are actually embarrassed to take something that they didn't work for. And the Gemara says that a person would rather have a little bit of his own that he worked for and earned than a lot more that he got for free. And therefore, since the Aibishter wants to give us the best, and since the nature of a person, when does he feel the best? When he earned it. So the Aibishter said, I want you to work and you learn it. That's what the Rebbe writes in the letter. By fabrengen, the Rebbe

02:46 spoke about it, and the Rebbe said that l'chore, since this whole reason, the reason is because the nature of a person is that he doesn't like naamed ikisufe, something that he didn't work for, who made that nature? The Aibishter made that nature. So the Aibishter could have made the nature differently, and therefore we wouldn't have to work for it and it wouldn't be a problem. So what kind of answer is it that the Aibishter doesn't, makes us work because otherwise we don't feel the real pleasure with something that we don't really feel we deserved? Who cares? The Aibishter would have made a different nature and it would have been the same. And the Rebbe answered by fabrengen, there's a deeper reason why the Aibishter wants us to work. Because the Aibishter wants that k'viyochol a Yid should become similar to the Aibishter, similar to the Borei. The Aibishter is a creator. A human being is a nivra, is a creature, was created. And a creature, a nivra, whatever he has is mekabel from the Aibishter. No one has anything of his own. But the Aibishter wants us to be k'viyochol, similar to him. We should also k'viyochol be a creator, so to speak. That's the highest madrega a person could reach is to be close, similar to the Aibishter. So the Aibishter said, if you work for it, that means you got it. So you work for it, so you created something. So you're similar to me. That's the reason why the Aibishter wants us

04:09 to work. And that's what the Rebbe said by the fabrengen. After the fabrengen of Yud Aleph Nisan, when the Rebbe spoke about this, the Rebbe gave over to the chezrim that he wants this nekuda of the fabrengen to be written up, and he will be magiya it, and it should be added as a hisofer to the letter. And the takit was written up, given into the Rebbe, Rebbe was magiya it, and then it became as a hisofer to the letter. That on this ha'ore, where it says in the letter, quotes the Ma'am Echazal, Adam reitz ve'kav shelo metish ekav m'shal chaveirei, that a person would rather have a little bit of his own that he worked for than a lot, than nine times as much that he got from somebody else that he didn't work for. On that, now there's a star, and this whole biur, that the reason is because Hashem wants us to become not just a mekabel, but also close, similar, k'viyochol, so to speak, like the Aibishter, is a ha'ore to that ha'ore. And this letter is in this, and this ha'ore is printed in the Hagadah of the Rebbe, like all the other Mixtovim Klolim for Pesach. And in the last heitzoh, the letter is printed on the page Tov Reish Mem Alef, and this hisofer Lach Azman is on page Tov Reish Mem Beis.