0395 - The Rebbe Erased Explanation on Tanya by the Manichim

00:01 In the second sich of Parashat Yisrael, look at the sich of Chelek Yud Alef, the Rebbe is mazbir. Why is it that on Shabbos, midoraiso is only oser a maaseh to do a melacha? But to speak divrei chel, weekday things, is not oser midoraiso, but it is oser midorabbonon. Machshava to think divrei chel, weekday things, is not even oser midorabbonon. Obviously, it comes out from Shulchan Aruch that midas chasidus, someone who's in higher madregah, would not even think in his mind on Shabbos divrei chel. And he's mazbir the reason is because the whole reason why we have to refrain from working on Shabbos is because Hashem stopped creating the world on Shabbos. So therefore, since it comes because Hashem created the world and stopped on Shabbos, so we also have to stop from creating, from making something, and that's maaseh. But not from dibur. Hagam, the Aibishter created the world through dibur, through speech. And the Aibishter, when we say on Shabbos he stopped the creation, means he stopped from the dibur, so we should also be oser on dibur. But the Rebbe explains because our dibur is not like Hashem's dibur. Hashem's dibur made a maaseh, made a creation. Our dibur can't do that, and therefore our dibur is not oser. On the other hand, since it's possible sometimes that dibur should cause a maaseh to come out later out of it, therefore midorabbonon that's also oser. But machshava, which cannot even cause anything to happen, so machshava to think divrei chel on Shabbos

01:17 is mutar even midorabbonon. And based on this, the Rebbe explains different l'shones in the end of Shaarei Yichud V'Emunah at the end of Tanya. That the Alter Rebbe through these words is trying to explain to us why maaseh is oser, why dibur is also oser, and he's also explaining why machshava is not oser. Because machshava is tachein not oser, only midas chasidus it shouldn't be, but be'etzem it's not oser. When this sicha was given into the Rebbe to be magiya, a question was asked. But even though the Rebbe explains here that the Alter Rebbe is trying to teach us why machshava is not oser, but maybe the question was asked because midas chasidus you should refrain from machshava of worldly things, of weekday things. Maybe the Alter Rebbe does hint it in even at the end of Tanya, because the Alter Rebbe mentions there at the end of Tanya, he says the lashon that there is the inyan of pnimas haShabbos, and that is the kavana betfilas haShabbos ubatalmata l'dofka bashem echad. That the pnimas of Shabbos is the kavana in tefila and in Torah, et cetera, et cetera. So by writing these words that the pnimas of Shabbos is the inyan of kavana, and kavana is machshava, maybe the Alter Rebbe at least is hinting that there is an inyan in Shabbos of refraining from bad machshava, from diff- from machshava of, uh, divrei chel, and it should be only in tefila, et cetera, et cetera. So maybe the Alter Rebbe does hint to

02:44 that. So when they wrote this question to the Rebbe, all the Rebbe did was he crossed out this whole paragraph. This whole paragraph which said maybe this is the pshat, that these words that the Alter Rebbe says, hi-- this is the pnimas haShabbos is kavana betfilas haShabbos ubatalmata l'dofka b'hazmeret is the hint to the iser or that inyan that you should not have machshava, even machshava on Shabbos, which is not in yonom of kedusha, but only but divrei chel. So this, that this may be hinted in these words the Rebbe crossed out. Now, we don't know the Rebbe crossed out because it's not really true. This cannot be the hint. Or maybe because this is not enough. There has to be more beer me that the Rebbe crossed out, didn't wanna get into it, et cetera, et cetera. But the fact is that the Rebbe crossed out this nakuda that the Alter Rebbe hints the inyan of machshava on Shabbos by- I wanna mention that what I said before, Shaarei Yichud V'Emunah, it was a slip of the tongue, a plate of the lashon. I meant Kuntras Acharon. Wanna mention that what I said before, Shaarei Yichud V'Emunah, it was a slip of the tongue. It was a plate of the lashon. I meant Kuntras Acharon in Tanya.