Weekly Story: The Story of Likutei Sichos Part #1

by Rabbi Sholom DovBer Avtzon 

Being that we are now six weeks before Yud Aleph Nissan, and both Temimim and Anash are all doing aspects to strengthen their hiskashrus to the Rebbe, I decided to write some aspects about the background of the Likkutei Sichos. The reason for this is that the Rebbe writes that the way one becomes connected to the Rebbeim is by learning their Torah.

As always, your comments and feedback is most welcomed and appreciated. I appeal especially to those who have additional knowledge and insights on this matter, to please inform me, so I can give it over properly.

As most people know, the thirty-nine (forty) volumes of likkutei Sichos, were originally printed as a weekly likkut (pamphlet) every week. Then depending on various factors, they would publish all of these pamphlets of the past one, two, three, four or five years in a sefer. The first two volumes were printed in 5722 (1962) and they were a compilation of the likkutim that were printed from Shavuos 5718 (1958) through Shavuos of the following year, 5719. The first volume are those pamphlets that were published for the first three chumashim, Bereishis, Shemos and Vayikra, while the second volume are the pamphlets that were put out weekly for the next two Chumashim, Bamidbar and Devorim.

Now we will describe how it began and developed.

The first sichos of the Rebbe that were published were the weekly pamphlets in the year 5718 and 5719, and they were published by Tzeirei Agudas Chabad, and not Kehos (the Lubavitch Publishing Society). under the title of Concepts of Chassidus, to be reviewed in Shuls. This clearly shows that it was as a response to the Rebbe’s call shortly before then (between Purim and Pesach of that year), that Anash and Temimim should review a thought of Chassidus in shuls every Shabbos.

Arrangements were made with many shuls to allow someone from Lubavitch to speak and give over a teaching or concept of Chassidus on that week’s parsha. While many shuls gave permission, in general most of them stipulated that it be at a specific time, namely Shabbos afternoon, between mincha and maariv, and that there also be a time limit.  

Initially the Rebbe said that they should review a concept from a maamor of the Alter Rebbe, that is printed either in Torah Ohr (on Berishis, Shemos and Purim) or in Likkutei Torah (on Vayikra, Bamidbar, Devorim and Shir Hashirim) or from the other Rebbeim. However, after hearing from some people that the shul only gives them a very limited amount of time which makes it difficult for them to bring out the thought in such a short period of time, the Rebbe ok’d the change to print his Sichos.

This is how it came about. 

I heard from Rabbi Nissim Mangel sheyichye, that the Rebbe asked him in a yechidus how it is being delivered in shuls and he explained the dilemma, and suggested that perhaps a booklet should be published with short thoughts and each student could learn a thought or two that they feel they’re able to give over properly, and this way it would be much more effective. However, after that Yechidus, he returned to continue learning in the Lubavitch Yeshiva in Montreal, and that was the end of his involvement.

Additionally, being that Tzach made the arrangements with the shuls to allow someone to come and speak, they also heard from many who spoke to them of this difficulty, and they too were trying to figure out a solution. 

As Shavuos was approaching there was a sense of urgency that pushed Tzach to solve this situation, as that was the first time Anash and Temimim are going to make a tahaluchu to Boro Park to enhance the Simcha of the Yom Tov, as well as to review some Chassidus in the shuls. So, it was imperative that the thought be one that would be an impactful one.

It is possible that there were various suggestions, but there was one more aspect that was taken in consideration; and that was that in a half a year it would be Yud-Daled Kislev, the thirtieth anniversary of the Rebbe and Rebbetzin’s wedding. So, what can we do in honor and to commemorate this momentous day properly.

Because of all these reasons, they decided to prepare a booklet which was based on what the Rebbe had said in previous years at various farbrengens. Being that it was a project of Tzach (and not Kehos) those booklets did not have the Kehos symbol/logo. 

When those who assumed the responsibility of preparing and mimeographing it, had a finished product to present to the Rebbe as a sample for his approval, they spoke to Rabbi Hodakov about the possibility that the Rebbe reviews and edits the weekly pamphlet.  He told them that they are asking the impossible.  

He explained the Rebbe is extremely occupied, every free moment he has he utilizes to respond to people that are asking questions that can be concerning life matters. So, are you saying that the Rebbe should stop replying to all those who are writing to him, and often it is to help save someone’s life, but instead he should utilize those hours to review and edit this pamphlet?! 

One of them replied, this is also a question of saving lives, perhaps not in the physical sense, but definitely in the spiritual sense. Rabbi Hodakov told them to wait a few moments, and after speaking to the Rebbe, he informed them that the Rebbe accepted their thought and agreed to edit the weekly pamphlet. 

 This project was ended up being a one-year project, it began for the Shabbos before Shavuos of 5718 (1958) and concluded the following year, before the Shabbos before Shavuos of 5719. The reason it stopped is because after they sent in the Sicha for the second Shavuos to be edited, the Rebbe informed them that he will not review this week or in the next weeks.

However, it should be noted that this was not the first attempt to have the Rebbe’s talks from his farbrengens written down and edited. In 5715 (1955), Rabbi Avrohom Pariz wrote to the Rebbe saying that there is a tremendous need for the Rebbe’s Sichos (talks) and Maamorim (Chassidic discourses) which are already being transcribed by the Temimim (students), to be edited by the Rebbe. 

The Rebbe replied to him, I don’t have the time to review it, and under no circumstances would I allow it to be published without reviewing it, as there are many mistakes in the writer’s understanding of what I said. 

But here three years later, the Rebbe did agree, and he began editing it. Yet when we look at copies of the edits, we see an interesting point. Most of his edits were noting the source of what he said, and not on the content. 

Three years later in 5722 (1962), these booklets were printed in a book form of two volumes, under the same title name as they were originally published..

The following year, 5623 (1963) was shnas haKaN (150 years since the histalkus of the Alter Rebbe) and Tzach was once again considering what to do to commemorate it. The decided to publish a new series of the Rebbe Sichos and writings for the entire year. This time the Rebbe agreed immediately to edit it.  The first one to be published was for Shabbos Bereisis, and it went on until Simchas Torah of the following year, when the Rebbe once again stated that he would not continue to review and  edit them..

The following year 5724 (1964) those booklets were also printed in two volumes. Vol. three was printed in honor of the 28^th of Teves, while vol. four was printed in honor of Yud-Aleph Nissan. However, the Rebbe instructed that the title name of the sefer be changed to Likkutei Sichos.

Another few years past, and besides the entire eight farbrengens from Shabbos Bereishis 5725 through Vayishlach, which the Rebbe edited, there were no Sichos edited or officially published. Then in the summer of 5727 (1967), there was an awakening among many Tmimim and some Anash, that the Rebbe Sichos must be publicized and learned. 

Rabbi Shemtov noticed that in many shuls there were not many seforim, and therefore, there were many people who were sitting and waiting between Mincha and Kabbalas Shabbos doing nothing, and he joined this movement. He decided to reprint each week the pamphlets that were printed in those four volumes.

Their intention was not only that they should be learned in shuls in Crown Heights and other Lubavitcher shuls, but they be mailed out to many individuals and shuls throughout Brooklyn and beyond. When he discussed this with Rabbi Hodakov, his response was that you can do it, however, it must be reprinted exactly as it is, without the Rebbe’s shaar blatt and without the Kehos emblem.

He asked some students (such as Rabbi Zalman Chanin) who were learning in 770 to assist him in this undertaking and they agreed. The first pamphlet  to be published was for Chof Av 5727, and Friday morning a copy was given to the Rebbe.

When the Rebbe saw it, he immediately asked where is the shaar blatt and Kehos emblem? It should be reprinted with them! At that time the name was also changed to Likkutei Sichos, as the Rebbe had instructed for the printing of the forth volume..

This continued for the next two years, 5728 and 5729, until Rosh Hashanah of 5730. However, it should be noted that for example Shabbos Chanukah in the original booklets they printed about Chanukah, and now they needed to publish a booklet on Parshas Mikeitz. So they asked Reb Yoel to write up a new pamphlet and it was given in to the Rebbe. To their delight, the Rebbe edited that booklet as well as another three/seven more during those two years.

Bezras Hashem, we will continue in an upcoming post the story about the Likkutei Sichos of the following years.

A Taste of Chasidus           Ki Sisa es Rosh Bnei Yisroel 5734 

While this week’s parsha is parshas Terumah, nevertheless, the maamar is from Parshas ki sisa. The reason is, that this week is also parshas Shekalim when we read from the second Sefer Torah the beginning of Ki Sisa. In those pesukim the Torah discusses the mitzvah of every Jew giving a half of a shekel, as a way to atone for their participation in the building of the golden calf, as well as a way to count the Jewish people. 

The question that we can ask on this is, how come the counting of the Jewish people had to be done specifically through Moshe? Teaching the laws of the Torah obviously has to be done through Moshe, but counting, seemingly could be accomplished through others. Also the possuk could have just said, when you count the Jewish people, why does it have the extra word when you count the head of the Jewish people? A third question on this can be asked, the Torah informs us that a shekel has 20 geira and every Jew had to give half a shekel which means the value of 10 Geira, but for some reason the Torah does not say specifically we are to give 10 Geira, it just says give half a shekel. 

As noted previously, the half shekel was given in order that the Jews be forgiven for the cardinal sin of creating the golden calf and from this it’s obvious to all that it is a very important and all-encompassing Mitzva. This is brought out furthermore, when we are taught that the Jews used this money that was given in order to bring sacrifices in the Mishkan and the Beis Hamikdash, every day throughout the entire year. So therefore, it’s understood that this has a connection to every Jew and it’s an all-encompassing mitzvah. 

Although nowadays we are unable to donate the half of shekel, but we can and indeed are obligated to fulfill the mitzva in its spiritual sense, and that is through strengthening our faith in Hashem, that it should be proper and complete. When this faith encompasses us completely, it influences and affects us in a positive way in all of our actions and especially in how we conduct ourselves. 

So here too we see that it is a general encompassing aspect which is  higher than particular details. 

Details start from the number 10 and below, as we see that the world was created through ten sayings, which correspond to the Ten Commandments and the ten sefiros Etc. 

However, it is brought down that while there are only 10 sefiros, there are two different ways to utilize those 10 sefiros; one is the way Hashems Glory comes down from one level to the lower, which is called from higher to below, and the other way is how a Jew serves Hashem and elevates the materialistic item, and that is called from below to higher. So technically you have twenty aspects of it, but nevertheless they’re only 10 actual sefiros. 

So here too, Hashem is telling every Jew, you only has to give half of the twenty, or in simpler terms, give what you have the ability to give, you 10 geira, because that is the essence of the sefiros, they are only ten. However, when you combine the two ways of from higher to lower or lower to higher there are 20. But as we are elevating ourselves that is expressed by only one of the two ways. 

Now that we explained that this represents the concept of Emunah, faith and trust in Hashem, we could clarify why is there a need to elevate it and the elevation should be specifically done by Moshe. 

The first one that trusted and believed in Hashem is Avrohom Avinu and he gave it over to us as an inheritance. 

However, when one receives an inheritance, not necessarily did the person do anything to merit to receive it, after all if a father G-d forbid dies in his thirties or forties, there is a possibility that his youngest child is a toddler or even an infant of one day old, so what did the infant do on its own.

Yet, Hashem’s desire is that we should accomplish something on our own, not that we are doing it only because it was given to us through an inheritance or other ways. 

To bring out this point vividly, our sages tell us that before a thief begins stealing, he often prays and pleads to Hashem that he shouldn’t be caught, and everything should go well. 

They note, the obvious question on this is, if the thief knows that everything comes from Hashem and he also believes that Hashem controls the world and could provide for him, so why is he stealing? But being that this EMUNAH was given to him as an inheritance and not something he toiled on and implemented it into himself, therefore very often it’s not part of his own personality. 

The Torah therefore stresses to us that we should elevate this emuna, so that it should not only be superficial so to say, but it should be part of us to the extent that our lives would be guided by it. T

he Rambam writes that the reason one circumcises his son, is not because Avrohom Avinu circumcised himself and his son, but we do it because that is what we were commanded by Hashem when he gave us the Torah. 

Chassidus explains, that while our forefathers were tremendous, nevertheless, they fulfilled the mitzvos because they understood that this is what Hashem wants and desires. Subsequently, when they fulfilled the mitzvos, they were able to elevate it only as high as to the source that they understood it from, which is either from the light which we call mimaleh kol almim, or with the higher light that is called soivrv kol almin, which is still connected to the world, which is by definition limited.

 However, when we received the Torah, we received the Torah that Hashem gave Moshe to give over to us. Being that it is from Hashem, that means we received something which is unlimited. So, Moshe was instructed to elevate us to that higher level of faith and trust, that this way the faith shouldn’t be just superficial but it should influence and guide us in our regular life that everything we do should be in accordance to Hashem’s will.

Rabbi Avtzon is a veteran Mechanech and the author of numerous books on the Rebbeim and their chassidim. He is available to farbreng in your community and can be contacted at avtzonbooks@gmail.com.