0418 - Adding Explanation to Lekutei Sichos that was not Said by Farbrengen

00:01 The Rebbe said at different occasions that when he speaks like a Brengan, not always does he finish the complete union that he started to explain. Sometimes it's because there's not enough time or other reasons, and therefore the Rebbe many times would say, after he would say an union, he would say, "Tell la chacham yech kamedi." He would quote this passage, which means, "Give, say things to a chacham, and he will continue himself to figure out and be smarter and figure out what's going further." I want to give an example to that. In the Fabregen of Chavez Pasha shaped in Tovshim Chaf Zion, the Rebbe spoke about the Rasha on the pasek, "Tomim ti im Hashem aleichecha." There the psukim speak about not listening to the mechashvim, to the magicians, and then the pasek says, "Tomim ti im Hashem aleichecha." You should be tomim, sincere, or however we'll teach it, with Hashem your God. And then the pasek continues, "Ki hageim haela asherat yedeshe," so these nations, they listen to the magicians, but you, "Novi mikir b'cham achecha kameni yokim l'cha Hashem aleichecha eil of tishmon." I will make a novi, I will give you a novi, and to him you should listen. On the pasek, "Tomim ti im Hashem aleichecha," you shall be tomim with Hashem. So Rasha says, "His halech im ei b'tmimus," go with him with tmimus sincerity, with a tzapalai hope for him, "v'lei tachker acharo asides," and don't investigate, don't look for the future. "Elokom ashi avi elecha kava b'tmimus," whatever

01:23 comes to you, you should accept with tmimus. So from Rasha it seems that the pasek is trying to tell us by, "Tomim ti im Hashem aleichecha," that you should not look into the future. Take everything as it is. Take Hashem whatever he gives you, but don't look into the future. So the Rebbe adds, this seems to be a contradiction to the next psukim, because the next psukim say that the goyim listen to the magicians, but I'll give you a novi and listen to him. It's mashmer to say that not that you shouldn't look into the future. It's mashmer that you shouldn't look into the future by asking the magicians, but a novi you're able to ask. So how does Rasha say that the pasek, "Tomim ti im Hashem aleichecha," means that you shouldn't, "lei tachker acharo asides," do not be choker to not investigate into the future? And the Rebbe answered, therefore we have to say according to Rasha that when the pasek after, "Tomim ti im Hashem aleichecha," starts off saying, "Ki hageim haela," that these nations, they listen to the magicians, but I'm giving you a novi, is not a continuation. It's a new thing. First he says, "Tomim ti im Hashem aleichecha." You should be tomim, and Rasha says it means do not look into the future. And then a new thing the pasek says, that the goyim, they have their magicians, but I'm gonna give you a novi. That's how the Rebbe answered the shaila. When the sikha was given in

02:35 to the Rebbe to Magia for Likud es Siches, which is in the year Tovshin Lamed Dalet, which later on went into the Likud es Siches Chelek Yud Dalet. So on this thing, the way it was written, as the Rebbe said it, the Rebbe wrote these words, "Eifod umahu hateretz haze." Where and what is the teretz? There was, we said that the teretz of the kashe, that how does Rasha say that don't look into the future is because the next psukim are not a hemshech, doesn't answer the kashe. But nevertheless, here it says you should, you could ask a novi. It says, like, Hashem says I'll give you a novi. So how does Rasha say before that, that al tachker acharo asides, you can't look into the future? In other words, how does this answer the shaila? The fact that this ki hageim haela is not a hemshech, but it's a new beginning, doesn't answer the question. The question is still, is there's a contradiction here between the two things. So we see here that the Rebbe, even though the Rebbe said it by the Fabregen, but obviously the Rebbe left it open that we should figure out ourselves. And therefore, the Rebbe added a teretz when he was magia the sikha, he added the teretz. And this is what the Rebbe wrote when he added the teretz. He wrote that Rasha is medayak lei tachker acharo asides, do not be choker. And Rebbe says, what does choker mean? Choker means ishtadlus yesera hamera aldayga yesera,

04:00 to work hard, which means you're very strong worry. Mashenke shaila v'alma v'afilidrisha, but you're allowed to ask. You're allowed to look into it. So therefore, Rasha is medayak when he says, "Lei tachker acharo asides," he uses the word tachker. Chkira not. Asking, yeah, you could ask and, but not be worried about it. And the Rebbe even wrote a maramokim, "Re'ei li'il re'ei Yud Gimel Tes Vav." Look earlier in the pasek, Pasha's Re'ei, chapter Yud Gimel, pasek Tes Vav. What does the pasek say? The pasek says, "V'dorashno v'chakarto v'shoalto heiteiv, hine emes nochan adover." So we see there that the word chakarto, chkira, means looking into very deep. So from here we see the diuk in the word chkira. So that's what the Rasha, that's how the kashe is answered, which the Rebbe did not say by the Fabregen, but he wrote this whole paragraph he added when he was magia Likud es Siches. This is on page 68 of Chelek Yud Dalet. He added that the whole diuk is lei tachker. You could ask asides, but not to be choker. And that's what Rasha means when he says, "Tomim ti al tachker acharo asides," do not be choker acharo asides.