Diary of the Month of Sivan 5741 (1981) - Part V

00:01 Behemsech to the earlier installments relating to the events which took place in the month of Iyar, of the year Tov Simem Alef, nineteen eighty-one, forty years ago, as recorded in my personal diary. We now continue with installment number five, discussing an unusual sikha of the Rebbe about the Galus and the sufferings which the Rebbe spoke at the time. As mentioned earlier, that on the thirteenth of Iyar of Tov Simem Alef, the Rebbe in a message to Klal Yisroel addressed the instability in the world and particularly security status of the Jewish nation at the time. About a month later, during the Fabregen on Shabbos Parches Baaleiska, middle of the month of Sivan, the Rebbe responded to a question which he was asked why he cited in this message a reference to the tractate of Sefer and not to the tractate of Sanhedrin. It would seem that the tractate of Sanhedrin discusses the situation that is taking place in the world before the Geulah. The Rebbe explained the reason for this was because the tractate of Sefer is relevant and relates to Am Yisroel. The following unusual section of the Sikha brings to mind the intervention of the tzaddik, Horav Rablevi Yitzchak of Badichev, to Hashem on behalf of Am Yisroel. Likewise, the Rebbe in this Fabregen as the Meshi Hadar of his generation. The Rebbe continued, as we find by the laws of Sefer, a woman who goes astray to someone other than her husband, that by drinking the bitter afflictive water she can be proven

02:36 to be innocent and pure. Likewise, in the relationship between Hashem and Am Yisroel, the bitter afflictive water, which these are the thousands of years during which Yidden find themselves in Galus, day after day, year after year, hundreds of years, thousand years after a thousand years in Galus. And nevertheless, the Yidden are ready to sacrifice themselves, Mesiras Nefesh for Hashem, when there is a challenge to the relationship between Hashem and Am Yisroel. And since Hashem is the husband of Am Yisroel, he needs to give them everything. As the Pasuk says, her sustenance, her clothing, and her marital relationship. And especially that the bond between Hashem and Yidden is one that cannot be disrupted. By Matan Teyveh, when Hashem placed a mountain on the Jewish nation to receive Teyveh, this established, as Hashem stated, I cannot exchange them for another nation. It is a marriage between Yidden and Hashem, therefore he must give them all the good. And the Rebbe elaborates that halachically, based on the verse in Parshas Kisetse, when one finds a virgin and takes hold of her and has a marital relationship with her, she must become his wife and he may not send her away all the days of his life. Likewise, when Yidden are placed under the mountain, one cannot divorce this woman against her will. Therefore, he cannot exchange them for another nation. And the Rebbe elaborates that halachically, as it is stated in Parshas Kisetse, in Chumash Dvarim, when one finds a virgin and takes hold of her and has

05:19 a marital relationship with her, she must become his wife and he may not send her away all the days of his life against her will. Likewise, when Yidden were placed under the mountain, one cannot divorce this woman against her will. Therefore, Hashem cannot exchange them for another nation according to the Teyveh law. Therefore, he needs to furnish his wife, the Yidden, Am Yisroel, with all their needs, including children, health, and livelihood in a broad manner with an ultimate standard. Especially when the wife, the Yidden, are the spouse and queen of the King of Kings, of Hashem, then the husband needs to support her with all needs according to the property that he owns. And since in this case, it is the King of Kings, Hashem, it is self-understood what needs to be given to his queen. And in particular, that she is pure and if there's any negativity, it is the sole result of the evil inclination which Hashem created, which causes a Yid to transgress Hashem's will. The Rebbe continued and said, addressing Hashem, you have a complaint to Yidden. You are the one responsible for this matter. You created the evil inclination. And this is as our sages stated in the tractate of Sukkah, that the creation of the evil inclination is one of the four things which Hashem regrets every day. So why do you complain? Continuing further, the Rebbe referred to a Midrash that tells us that the Golus is compared to a husband who left his wife indefinitely and traveled

07:43 overseas. The Rebbe continued, since as mentioned earlier, that all this stems from the evil inclination which Hashem regrets creating, what justifies such a conduct that the husband leaves and sends Yidden to Golus? And since Yidden, Am Yisrael are humble and there's no greater humbleness than they have, therefore they don't demand anything. But what's the limit to be humble? And the Rebbe concludes, give a bang on the table and say, bring Mashiach Taker from the Yad immediately. As mentioned, a very powerful Sicha Benagia to the situation of Yidden in Golus and Rebbe is speaking directly to Hashem. In conclusion, when one researches the Maymurim, the discourses which the Rebbe delivered at the time in those weeks that led up to Erev Shuas, when in a successful way the reactor was destroyed, as we mentioned in the earlier installments, one will observe in a very obvious manner that the topic on which the Rebbe focused on and based also the contents of the Maymurim was the second Mishnah in Pirkei Yoves, which states that the world stands on three pillars. Al HaTeirah, Al HaAvdah, Al Gemilas Chasadim. Study of Torah and prayer and mitzvahs, doing generous things, Gemilas Chasadim. This Mishnah, the contents of the Mishnah is in tune with stabilizing the world at the time. As mentioned earlier, as the Rebbe mentioned a few times, the instability that was taking place in the world at the time. And the three pillars again stabilize the world. In three Maymurim at the time, which related to the contents

10:17 of the topic in the Shabbos Parsha, the Rebbe made mention of the three pillars in Avdei Hashem, in one's service to the Creator.