Released a few days in advance of Rosh Hashono, the discourse begins with the verse from the prophet Yeshaya: “On that day a great shofar will be sounded, and the ones who are lost in the land of Ashur and the ones who are pushed away in the land of Mitzrayim, will come and prostrate themselves to Hashem on the Holy Mountain in Yerushalayim.”
The Rebbe asks a few questions on this verse: What is special about a “great shofar”? Why does it say that the shofar “will be sounded” without specifying who will be sounding it — it seems as though it will be sounded on its own?
The shofar here is explained in spiritual terms: the cry of the innermost point in the heart which is above intellect. This cry draws down the corresponding level from Above, meaning the Supernal Will which transcends the level of Chochma (usually translated as “wisdom”).
There is a different verse that describes the shofar as being sounded by Hashem, but that verse refers only to a “shofar” and not a “great shofar”. But the “great shofar” of the future is sounded from a level higher than any of Hashem’s names!
At Matan Torah there was also the sound of a shofar, but not a “great shofar” — because the shofar of the future will be even greater than at Matan Torah. The reason (given in the name of the Mitteler Rebbe) is that at the time of Matan Torah the entire Jewish people were in a state of closeness with G-dliness קירוב לאלקות and therefore a “regular” shofar was sufficient to awaken their hearts. But the shofar of the future, of the true and complete Geuloh, has to reach the “lost” and the “pushed away”, who are far from G-dliness, and therefore in order to reach them requires the “great shofar”. This also explains why it seems that it will be sounded “by itself” — because in order to awaken those who are so far from any interest or recognition of G-dliness will require a cry from Above, by itself, without any awakening from below at all. Now, on every Rosh Hashono, we sound a regular shofar, meaning that through our effort we awaken and draw down from Above. But the great shofar of the future is drawn down by itself without any effort from below.
However, there is a question: we find that the great shofar of the future is likened to our own sounding of the shofar (by our own effort) on Rosh Hashono — they couldn’t be more different! The Rebbe explains Continue reading →
In honor of the laying of the cornerstone of the expansion of 770 Eastern Parkway on 17 Elul, 5751, we present this vital explanation of the significance of the building.
“I will be for them a small sanctuary (mikdash me’at) in the lands where they will come.” (Yechezkiel 11:16)
Our sages explain this posuk to mean that even outside of Eretz Yisroel, in the place and time of golus, there is a “small mikdash” which is a scaled-down example of the “great mikdash” in Yerushalayim. Rebbi Yitzchok in the gemora (Megillah 29a) said that this refers to the shuls and study halls in Bavel (Babylon), and Rebbi Eliezer said that this is “Beis Rabbeinu sh’b’Bavel” — “the house of our Rebbe in Bavel”.
The Rebbe, as might be expected, holds that these two sages do not have an argument, that each one surely agrees with the opinion of the other; the only difference is what they consider to be the main and most important fulfillment of the prophecy of “mikdash me’at“. Rebbi Eliezer holds that it is the study hall (place of learning) and shul (place of Tefilla) of “Rabbeinu”. Every shul possesses this quality in a small measure, but the primary and most complete manifestation of it is in the shul and study hall of the Rav whose Torah decisions are followed by the people of the city. And, in a fuller sense, there is one place which is the main “mikdash me’at” in the time of golus: the shul and study hall of the leader of the generation.
Our sages state that “Everywhere that Yisroel were exiled, the Shechina was exiled with them.” The sages in our gemora asked where in Bavel is the Shechina to be found? Abaye answered: in the shul of Hutzal and the shul of Shaf v’Yosiv in Nehardea — sometimes here and sometimes there. These were two unique shuls in Bavel, the first being close to the study hall of the revered Ezra the Sofer, the second being built from stones that were brought from the Beis Hamikdosh in Yerushalayim and “the Shechina was always found there” (Rashi). It called “Shaf v’Yosiv” (meaning “uprooted and [re]settled”) to indicate that “the Mikdash travelled and settled there”. It was literally the Beis Hamidkash of that generation, as “the revelation of the Shechina that was in the Beis Hamikdosh in Yerushalayim (and nowhere else) traveled and settled in this special place in Bavel, in place of the Mikdash in Yerushalayim.“
Of course, the Shechina dwells in every shul where Jews gather for Tefillah, and every study hall where they learn Torah, but nowhere is the Shechina more revealed than in the Beis Hamikdosh in Yerushalayim, or (in the time of golus) in these special buildings. Similarly we find that “in the future the shuls and study halls of Bavel will be established in Eretz Yisroel” — this is true of every shul and study hall, all of which will be connected to the Third Beis Hamikdosh in Yerushalayim. And when these places are relocated to Eretz Yisroel, the revelation of the Shechina will also return to Eretz Yisroel, and there will no longer be a revelation of the Shechina outside the land of Israel where the “mikdash me’at” stood. The Rebbe adds (quoting the Maharsha): Continue reading →
The Rebbe brings out from a year where Rosh Hashana falls out on Monday and Tuesday an emphasis on the special value of the avodah of Yidden. The world as it was first created was perfect, but it was a limited level of perfection. Only through the avoidah of Yidden — an infinite neshoma enclothed in a limited physical body — can the world transcend itself and achieve a higher level of perfection. This is the idea, discussed in other sichos, of 10 and 11: the number 10 represents original perfection, and the number 11 transcends that original perfection.
The Rebbe also returns to the concept mentioned in last weeks sicha: that a Jew’s connection to Hashem is intrinsic and not dependent on his performance of Torah and Mitzvos. Torah and Mitzvos simply serve to reveal his intrinsic connection. The Rebbe says that by emphasizing a Jew’s essential connection to Hashem this serves to in turn bring out a greater commitment to Torah and Mitzvos — because in truth a Jew really only does Torah and Mitzvos because this is an expression of his true nature. In other words, we remove all aspects of fear of punishment and we find that he will do mitzvos even more enthusiastically!
And, as the Alter Rebbe said, that Moshiach’s arrival would be publicized in the newspapers, the Rebbe states:
May the Redemption come immediately, indeed, may it be that it has already come. For the newspapers have already written about Moshiach’s coming — may they continue to write more and may these articles be in the past tense for Moshiach’s coming will already be a reality.
Moshiach in the Newspapers 15 March, 1992 (Photo: Marc Asnin)
The midrash says that there are two “firsts”, Yisroel and the Torah, and we don’t know which came first. Until we see that in the Torah it states “command bnei Yisroel”, “say to Bnei Yisroel” , now we know that Yisroel came first. This is the concept of Bikkurim.
The Torah commands us that upon entering and settling Eretz Yisroel, we are to offer Bikkurim, the “first fruits” of the 7 species of which Eretz Yisroel is praised. These first fruits, the initial blossoming of the seven species, are brought to the Beis Hamikdash in Yerushalayim, placed in a basket, presented to the Cohen and given to Hashem.
It turns out, then, that these first fruits achieve the highest purpose that is attainable — to be offered to Hashem in the Beis Hamikdash. The purpose of having fruits in the world, of the world itself, is represented by Continue reading →
The ruling of the Rambam is well-known: every individual should consider that the fate of the entire world is in his hands. By performing a single mitzvah, one person can tilt the scales of judgement and bring salvation to himself and the world.
In the Sicha of Ki Seitze 5751, the Rebbe describes how the reward for Mitzvos is, metaphorically, locked in a chest. This chest is in the possession of all Jews.*
“Not only that, but he has the ability and the permission to open the chest (and to reveal the reward) any time he wants — by adding “one mitzvah” more, that through this [mitzvah] ‘he will tilt the scales…'”
Those who learn the Sichos are already familiar with this Rambam (the Rebbe showed an enthusiasm for this Rambam over the years). But, in general, the Rebbe adds a new dimension in his use of sources, and especially regarding the Sichos of Nun-Alef/Nun-Beis we should be on the lookout for new dimensions of understanding.
Near the end of the sicha (ois 15) the Rebbe makes an astonishing statement that demands our attention. The verse in Tehillim (126:2) states “then our mouths will be filled with laughter” (אז ימלא שחוק פינו), upon which the gemara (Brochos 31a) comments:
Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: One is forbidden to fill his mouth with mirth in this world, [= as long as we are in exile (in the name of the Ge’onim)], as it is stated: “then will our mouths fill with laughter and our lips with song”. When will that joyous era arrive? When “they will say among nations, the Lord has done great things with these”.
The emphasis is that “then” is referring to the time of the future Geuloh (and thus it is explained throughout Torah, including Toras HaChassidus of all of the Rebbeim, including the Rebbe). The time to “fill our mouths with laughter” is at the time of the Geuloh. Now comes the amazing chiddush of the Rebbe:
“Then (in the time to come, l’asid lavo) we will fill our mouths with laughter.”, which, in our generation, the Nossi of the generation, my father-in-law the Rebbe, whose second name is Yitzchok, from the root meaning laughter and joy, and he is the 8th Nossi from the Baal Shem Tov (8 being the gematria of “then” in our posuk אז), the inyan of “we will fill our mouths with laughter” is done (not in the future tense, “then”, but rather) in the present tense.
A verse that is universally explained to be referring to the time of the Geuloh, some time in the future, is now explained by the Rebbe to be something that is occurring (or can occur) now! To better understand what Continue reading →
You may have learned the sicha of Parshas Shoftim many times, but you probably never noticed the real meaning of what the Rebbe calls “the main prophecy” of this generation: “Immediately to Geuloh”. Let’s read the original:
There is an instruction to publicize to all the people of the generation that the Holy One, blessed be He, chose and appointed an individual with free choice, who in and of himself is immeasurably higher than all the people of his generation, who will be … the Novi of the generation … who will give advice regarding the Divine service of the entire Jewish people and all the people of this generation, in all matters of Torah and Mitzvos, and as regards the general conduct of daily life … up until — the main prophecy — the prophecy of “immediately to Geuloh” and immediately “behold this one (Moshiach) comes”.
(Dvar Malchus, parshas Shoftim, section 11)
There is much to understand in this short excerpt from the sicha, but we wish to examine one small (or maybe not so small) point. We will focus on the words “the main prophecy — the prophecy of “immediately to Geuloh…”
The first thing to know is that in 5701 (1941) the Frierdicker Rebbe came out with the call of “L’alter L’teshuva L’alter L’Geuloh” — “immediately to repentance, immediately to Redemption.” First there is the Jew’s act of repentance, then comes the Redemption. The Rebbe repeated this message over the years, even after the “immediately” may have seemed to have expired due the length of years since it was said.
The first chiddush here is obvious and well known: that the “main prophecy” is not that of the Frierdicker Rebbe. Teshuva is not mentioned, only “immediately to Geuloh”. This is easily clarified by the Rebbe’s words in the month of Marcheshvan, two months after this sicha, when the Rebbe states that the Jewish people have already done Teshuva. Indeed a significant chiddush!
Since “L’alter L’teshuva” literally means “immediately to [do] teshuva”, it is self-understood that the amount of time this will take is dependent on the Yidden themselves — how long until they do teshuva? Thus, it is clear that this is both a promise/prophecy as well as a call to action (note that it was initially published in 5701 in a “Kol Koreh”, translated as a “call to action”). The prophecy is that when Teshuva will be done, then immediately begins the process of Geuloh. The call to action is: you must do teshuva! No one would mistakenly think that the Frierdicker Rebbe was giving a prophecy that in a few moments a spirit of repentance will come from Above and arouse everyone to Teshuva “immediately” and then “immediately” there will be Geuloh. Quite obviously, the Teshuva is dependent on our action.
And this is the model for the “main prophecy” of the Novi of our generation, the Rebbe MH”M, in saying “L’alter L’Geuloh”, “immediately to Geuloh”. If the words of this nevuah were “immediately Geuloh”, then we could take it to be a forecast of the immediate future, a “heads-up” that the Geuloh is going to fall from the heavens any moment. After all, one of the tasks of a Novi is to tell the people what is going to be.
But a Novi is not just a G-dly future-teller. He tells what is going to happen in order to arouse the Jewish people to action. The prophecies of the destruction of the Beis Hamikdash that Yirmiyahu said, for example, were not just glimpses into future events — they were for the purpose of warning and awakening the Jewish nation to do Teshuva and prevent his prophecies from materializing. As the Rebbe brings from the Yalkut Shimoni (Yirmiyahu remez 264; see maamar “Gadol Yihiyeh Kvod Habayis Hazeh…” note 26): Hear the words of Torah so you won’t need need to hear the words of the prophets. Hear the words of the prophets so you won’t need to hear words of rebuke…hear it while alive so you won’t need to hear it dead…” Prophecy is a call to action.
So, too, in this “main prophecy” of the Novi of our generation, which doesn’t mention repentance. What is the call to action here? As noted, the words are “immediately to Geuloh” (and not “immediately the Geuloh”) — just as there is a path of individual and collective avoidah of repentance, there is also a path and avoidah of Geuloh! This explains why the Rebbe “wraps” this main prophecy in his description that the Novi gives advice and guidance regarding the Divine service of the entire Jewish people in all matters of Torah and Mitzvos, and the general conduct of daily life…up until the main prophecy (and main avoidah) of proceeding to Geuloh.
The Dvar Malchus sichos are filled with instructions. Instructions to us how to behave in a Geulohdike manner, how to think in a Geulohdike manner, how to respond to events in a Geulohdike manner. The Rebbe is giving us a Shulchan Aruch of the avoidah of Geuloh, of bringing Geuloh and internalizing Geuloh. Not “L’alter Geuloh” but rather “L’alter L‘Geuloh” — not “immediately Geuloh” but rather “immediately to Geuloh” by following the instructions of the Novi. By understanding this properly it accomplishes two things:
First, it removes any questions about an expiration date, chas v’sholom. This is a call to action, and depending on our actions we determine the amount of time of this word “immediately”.
Secondly, it gives us the proper recallibration: once there was avoidas habirurim, once there was avoidas haTeshuva, now there is avoidas HaGeuloh. Just as there were no shortcuts and no free-lunches in the earlier avoidos, nor any time limit other than our own diligence in performing the avoidah — same thing now with avoidas HaGeuloh. Geuloh is “standing on the doorstep”, waiting for us to shlep it into our lives in accordance with the instructions and guidance and prophecies of the Novi of our generation, the Rebbe, Melech haMoshiach, whose main prophecy is calling us to action!
Two parshas are read this Shabbos: Ki Seitze (“when you go out to war on your enemy”) in the morning, and in the afternoon the first section of “Ki Savo” (“when you will enter the land to inherit it and to settle it…”). Thus, on one single Shabbos, we have two seemingly opposite lessons from the Torah: going to war against an enemy (the avodah of golus), and settling the land (the reward of the Messianic Era).
Since everything is guided by Divine Providence, we have to learn from this combination: that we can Continue reading →
It is known that the Rebbe, in the early years of his leadership, spoke of the importance of learning the most recent sichos in a very exacting way (“If only Anash, and particularly the Tmimim, would be exacting in my father-in-law the Rebbe’s words, especially his sichos of 5710 and the year before.”). Let us do just that with two easily overlooked matters in the sicha of parshas Shoftim.
WHO IS THE NOVI? WHO ARE THE STUDENTS?
In this sicha the Rebbe states clearly that the Rebbeim are the prophets (Novi) of our generation, including the Rebbe himself. The phrasing, however, demands a closer look. In section 11 the Rebbe states:
A Novi about whom another Novi testifies about him that he is a prophet — as this relates to the Leader of our generation, and which is continued in the generation after him via his students etc. — he is presumed to be a prophet and this second one does not require investigation [as to whether he really is a Novi or not]…
The Rebbe mentions here a Novi (who benefits from testimony about his prophetic abilities) and another Novi (an established Novi who provides the testimony). This relates to “the Leader of our generation”, and continued in the generation after him via his students. We could suggest the following interpretation: “a Novi (the Rebbe Rayatz) about whom another Novi (the Rebbe Rashab) testifies about him that he is a prophet…and is continued in the generation after him via his students (the Rebbe himself)….” This seemingly fits with Continue reading →
The sicha of this week, parshas Shoftim, is unquestionably one of the most significant talks the Rebbe ever gave.
The Rebbe opens the sicha by reiterating that since we have already finished all the work that was required of us in the time exile, and we are “all standing ready” to greet Moshiach, we are now already holding at the time of the fulfillment of the prophetic promise “I will return your judges…and your advisers”.
Explaining the difference between them: a judge is higher than the one whom he is judging, and has no need to explain his rulings. He issues a ruling and it must be obeyed. (And if there is resistance to fulfilling the ruling of the judge, there are police forces to execute these judgments). An adviser, however, is on the same level as the one he is advising, and his role is to explain the judge’s ruling in a way that makes sense to the person. This way, the person can grasp how it is in his own best interest to fulfill the rulings of the judge, which brings about that he will fulfill them eagerly and willingly, with no need for police enforcement. (In the terminology of Chassidus: one obeys the judge out of bittul and kabbalas ‘ol, in a manner of makif; whereas the adviser enables the person to obey the judge with his own understanding, so that it comes into pnimiyus.)
Since the combination of judges and advisers is part of the prophecy of the Messianic era (as opposed to judges and police, which is in the time of exile), we have to start preparing ourselves now by living in this manner already. This makes us into a vessel to receive these revelations, and also Continue reading →
![[Ki] Savo 5751: Hashem’s Will is Really Yours](https://dvarmalchus770.org/wp-content/uploads/2026/06/dvar-malchus-770-6a42c43695a78.png?w=619 "[Ki] Savo 5751: Hashem’s Will is Really Yours")
Dvar Malchus 770 