0417 - 'Everything at the Right Time' - Piskei Ha'Rosh by Mivtzah Tefilin and 'Roimemu' before Krias HaTorah

00:01 It says in Kehillah, as a posik, as hakol oso yofa be'ito. Everything Hashem does, he does in the right time, which means there are certain things that could have been done before. Nevertheless, they did it in the time when it was supposed to be. And the Chazal say in Kehillah's Rabbo, "Roye hoye od amarishin shetinosen haTorah al yode." Really, the Torah could have been given already through Adam Harishon, but Hashem waited, and he gave it through Moshe Rabbeinu later on by Har Sinai because Hashem has his time when things have to be nisgalah. And the Rebbe uses this idea of Negei Chsidus. Why, if Chsidus is such a great thing, why wasn't it nisgalah? Why wasn't it revealed before? So the Rebbe quotes this midrash that the right time came when Chsidus was nisgalah, even though it could have been nisgalah before. The same like we say, whatever a Talmud Vosik is mechadesh really was given to him at Sinai, but if it was really given before, why wasn't it nisgalah before? Because everything has its time. So by the Rebbe, we also find the same thing, that certain things that could have been done before, but l'pailit was done later, and it was obviously because that was the right time. For instance, I think something I said once before is when the Rebbe started the Tefillin campaign at the time of the Six-Day War, and he quoted different Chazal, the ma'aleh of Tefillin, because it was in the gate to the war that it

01:12 says that kol haminiyach Tefillin, ma'aleh yomim, whoever puts on Tefillin lives long, and when you put on Tefillin, it throws a pachat, a fear on the enemies, et cetera, et cetera. So someone wrote to the Rebbe that there is a rosh in Halachas Ktanas, Hilchas Tefillin, Sefta Svav. He writes that be-- when you do the mitzvah of Tefillin, which you put on your hand and on your head, yiskayem ba'arshea mochome ve'torah yizre'a afkotke. There's a posik that says in Negei HaGod that they were so strong when they would hit the enemy, they would chop off the head together with the hand. So the rosh says that we're putting on Tefillin on the hand and the head, this will yiskayem, that the soldiers will be able to do this. So someone wrote to the Rebbe this, and I don't know, I don't think the Rebbe answered, or maybe he answered something I didn't hear, but the Rebbe didn't quote it, didn't bring it. A few years later, this is in Tov Shin Lamed, I think, or Lamed Alef, I think, though around that time, the Rebbe came out with this rosh and spoke about it and made a whole fuss about it, that by doing the mitzvah of Tefillin, akdi kar leim l'kudesichas cheilik tes, page eleven, it became one of the orders, the Rebbe put it as an order, and in bold letters, I write it, it's a mitzvah neschus to be mefarsem this halacha between the anshei hamuchama and their relatives and their friends,

02:23 v'chol mochim shchem. So even though this was written to the Rebbe before, and obviously the Rebbe knew it before, but for some reason, it wasn't the time for this to be publicized, so the Rebbe publicized it later when he decided the time has come. I wanna give another example, and that is b'negei nusach hatfillah. In before kriyas haTorah, when we take out the Sefer Torah, we say, "L'cha Hashem hagdula vagvura," and then we say, "Reh memu Hashem Elokeinu vishtachvu la'adim rak avkodeshu. Reh memu Hashem Elokeinu vishtachvu la'akochim kodesh Hashem Elokeinu." Two psukim that start with reh memu. In all the siddurim, only the second posik was written. In all the Chabad siddurim, in all the Tehillat Hashem, in all the siddurim, only the second reh memu was there, and the first one was not, and it was known as if, I mean, in Chabad, we don't say that first posik. In other siddurim, it's there, but in Chabad, it's not. I know that in the Chofetz already I heard that somebody, and I even heard a name then, wrote to the Rebbe that l'chura et haTorah satfus. L'chura, there's poshet missing. The, the way it comes out from all over that you have to say both reh memus. And the way I understand, the Rebbe did not answer. And it went on like this for years till it came sameh gedalia tov shin mem tes. So then the Rebbe spoke about it, and he said that really it has to be both, and it's a

03:38 Torah satfus. It's a mistake, poshet, a printing mistake, and we have to change it, and we have to fix it, and we have to put in the second reh memu also. And from then on, all the siddurim that were printed again from then has both psukim of reh memu, and that's what we say. So here again, we see an example of something that someone was me'eirah, wrote to the Rebbe that l'chura et haTorah satfus, and this was in the Chofetz, and the Rebbe didn't accept it and left it the way it is. Just in tov shin mem tes, which is many years later, the Rebbe decided, and the Rebbe said that we have to change it. So we see here also the idea that certain things, even though they're there from before, l'chura, it should have been changed before because it's a typing mistake, a printing mistake. Nevertheless, it wasn't the time for some reason, and then in tov shin mem tes, that's when the Rebbe decided is the time, and that's when the Rebbe said it, that all fits to the posik as hakol oso yofa be'ite. Everything that's done by the Aibishter and tzadikim are like the Aibishter. It says a midrash, tzadikim deim labeita, and they also have their inyonim that certain things seems could have been before, and it comes when the time is ready for that tavke.