0378 - Explanation in Lekutei Sichos Regarding Hashem's Kindness Arouses Dveikus

00:01 In the second sicha to Parsha Kisovei in the Kuti Sichas Cheilik Yud Dalet, the Rebbe discusses the pasuk that's written at the end of Parsha Kisovei that Moshe said to the Eden that you saw all these miracles, but lainosen Hashem lachem leiv ledaas, et cetera, et cetera, dayem hazeh. That still Hashem did not give you the heart to know and the eyes to see till today. And Rashi says, what is Moshe saying? Hashem did not give them the eyes to see, et cetera, et cetera. So Rashi says, lahakir es chazdei HaKadosh Baruch Hu v'lidovek bei. Who recognized the kindness of Hashem and to cleave to him and to connect to him. And the Rebbe on page 101 is mazbir why Rashi uses the word chazdei HaKadosh Baruch Hu, the kindness of Hashem. And then he says, le'dovek bei, that this brings you to have dveikus, connection, cleaving to Hashem. And the Rebbe explains here why seeing the chazdei Hashem, the kindness of Hashem, brings a person to dveikus to Hashem. Not like recognizing a nes, that doesn't bring to dveikus. And when the sicha was given into the Rebbe, it was assumed that the pshat is why davka does seeing chazdei Hashem bring a person to dveikus, not nisim. So what was written in the sicha, the way it was understood is because the union of dveikus, cleaving, connection, shows that this is something a person wants on his own. He connects himself. He wants to get close to Hashem. But when you thank Hashem

01:29 for miracles, that's only a result of the gili of the Eibishter, the revelation of the Eibishter in the nes. But you can't call it dveikus. In other words, the svara was that dveikus only applies to seeing kindness because that makes you want to get close. But when you see a nes, all it does is it makes you recognize the greatness of Hashem. But it doesn't cause dveikus. The Rebbe crossed this out. In other words, this is not the pshat. And the Rebbe wrote a different vort. And this is what it says as it's printed in the Kuti Sichas here, page 101. The Rebbe wrote like this, nes, when you see a miracle, pe'al yirah, that brings about fear, pshuto, a yiras Arevim is, whether it's simple fear or the higher level of yiras Hashem, which yiras Arevim is, it brings a person to amunah, to believe that the Eibishter is a kel yochol, things like that. But chesed, when you see the chesed of the Eibishter, chesed is hashpo'ah, chesed is kiruv, closeness, chesed is ahava, so that brings a person to have kiruv to the Eibishter. And in this case, where he says the word chazdei HaKadosh Baruch Hu, plural, many chasadim, many kindness of the Eibishter, which means it's many, number one, and it's from the Eibishter, which means it's very, very great chesed that brings a kiruv God will be esed, even a very, a bigger kiruv, a very big kiruv. And that's called dveikus. So here the Rebbe has a different

02:52 pshat than we thought why davka seeing the chasadim of Hashem brings you to dveikus. Not like the svara was because dveikus means you want to get close to him. So if you see chesed, you want to get close. But a nes is not something that you want to do, but it's something that just you recognize the greatness of the Eibishter. This is not the vort. The vort is that a nes brings you to yirah. We're talking here about dveikus, it brings closeness. Chesed brings the closeness. The Eibishter's chasadim, which is very big and many chasadim, brings you to dveikus. So this is the pshat that the Rebbe wrote himself to pshat in what he meant when he said that chasadim, recognize that chasadim brings to dveikus.