0445 - Natural Things Quoted From Torah Source

00:01 The Chalwan, the Rebbe would quote something that's natural. If there was something in the Torah that says the same thing, he would rather bring it from Torah that this is a fact rather than from nature. Now, I want to give an example from the Kudusichas, Chelik Yud Aleph, the first Sichat, the Parshah Mishpotim. There amongst the questions, the Rebbe asks the question, why does the Eved Ivri, he wants to stay more than six years, get punished that you have to make a hole in his ear? The din is that if a person didn't have any money and he sold himself as an Eved, he stays for six years. Or if a person stole and didn't have any money to pay, the Besdin would sell him and he'd stay for six years. Then the Pasuk says, and what happens if he wants to stay further? Because he says, Because the din is that while he's an Eved in the six years, the master could give him a Shivchach Nais as a wife and he would have children from her. And when he leaves, he leaves her by the master. So if after six years he says, I want to stay because I love my wife and my children, you have to bore a hole in his ear and he stays on for after six years till Yovel. And the question is, why do we bore a hole in his ear? Why does he get punished? If you'll say he's punished because he sold himself as an

01:10 Eved, so the Rebbe says, but he probably sold himself as an Eved because he didn't have any money. And if he didn't have any money, how could you blame him for selling himself as an Eved? If you're going to say in a case where he stole and he was sold by the Besdin, you also can't blame him. And here the Rebbe says, why can't you blame him? Because why did he steal? Probably because he didn't have any money. He was hungry. And the Rebbe quotes a Gemara. The Gemara in the Erev says that Anius poverty is Magra Odum Aldaite Velda Skeine. Poverty can make a person go off his mind and not the mind of Hashem. So probably he stole because he was hungry and the hunger made him steal. So you can't really blame him. So you don't punish him for that. And then the Rebbe even quotes a Pasuk, a Pasuk in Mishlei where it says, Don't blame a Ganef for stealing. He probably was hungry and he wanted to fill his Nefesh. So here we see that the Rebbe, where it was possible to bring a Gemara and a Pasuk to something that's natural, he didn't just say because naturally we assume that he stole because he was hungry. He quotes a Pasuk. He quotes a Gemara. And then when it comes to say maybe the reason we do this is because he wants to stay more than six years, the Rebbe says, how could you blame him? He said he loves

02:22 his wife and his children. And the way the Sicha was written when it was given into the Rebbe, it said like this. How could you blame him for this? Because He's forced because he's connected to his wife and his children naturally. But the Rebbe changed, crossed out those words and the Rebbe wrote like this, that you can't blame him. Why? Because Because on this love to your wife and children, the Pasuk says, He said and it was, he commanded and it became. And the Gemara in Shabbos of Kuf Nun Beis says that this goes on the Deivish Termaid, that a person loves his wife and loves his children. So he quotes from a Gemara in the Pasuk that the love to the children is something very special and it's there. And in the Harad, the Rebbe even quotes, Look in Tanya, That in Krishnam when we say you have to love Hashem with all your heart, that means to love Hashem more than you love your wife and children because what you love with your heart is your wife and children. Because Because the heart of a person is connected to his wife and children naturally. But where do we see that this is so? Not from nature. Because the Pasuk says, And it's interesting, when the Rebbe wrote this, he underlined the word hu, the first time hu Omar Vayehi and hu again, Sivan Vayam, underlined both of them. It's Hashem who made it. So since Hashem made this nature, Bemela, how could you

03:48 blame him for wanting to stay with his wife? So here we see that the Rebbe could have just brought it some that there is the way it was written originally in the Sicha when it was given into the Rebbe that it's a natural thing and that's why you can't blame him for naturally loving his wife and children. The Rebbe changed it. It's not because we see it from nature, because the Torah says so. Actually, we see later on in the Sicha on page 96, there the Rebbe explains why Rasha brings Rebbe Yehuda HaMazaki in this inyan. So the Rebbe says because Rebbe Yehuda HaMazaki's inyan was Torah and therefore what the Rasha is trying to say by bringing Rebbe Yehuda HaMazaki to show that even though Al Pi Torah, the person what he did was right, nevertheless, in this case, we still have to bore him because what he did was not 100% right. And the way it was written there in the Sicha before the Rebbe was Magia, it said like this, that it's trying to tell you that even though the Torah gave permission for a person to marry a wife and the Torah knew that he would be connected to a wife, nevertheless, the Torah said that after six years you should leave. And also the Torah knew that it's possible for a person to become poor and want to steal, nevertheless, the Torah said lay signeth. The Rebbe changed these words and this is what the Rebbe wrote here. He wrote

05:06 that it tells you that even though the Torah Tzivsa Loses Yishod, the Torah said you have to marry. And the Torah said, As we said before, the Torah says that That's the love that you have to your wife, etc. And still the Torah said that after six years you should leave. And also when it says the second thing, that the Torah knew that you could be poor and nevertheless the Torah said don't steal, the Rebbe changed it. Not that the Torah knew that you will get poor. The Rebbe said, The Torah is Mediya says clearly, That there will never not be a poor man in the land. So you see here that wherever it's possible to base it on a Pasuk or a Gemara, even though it's natural anyway, the Rebbe brings from the Torah and not from the nature.