Tzav 5751: Moshe “the G-dly Man” Has Power to Redeem Us

The sicha opens by mentioning that this Shabbos was Shabbos Hagadol, the Shabbos when we commemorate what the Shulchan Aruch calls “the beginning of the Geuloh and the miracles”.  This does not refer to the 10 plagues (9 of which already occurred by this time), but to the armed revolt of the first-born Egyptians who demanded from Pharoah and the elders of Mitzrayim that they let the Bnei Yisroel leave Egypt.  When Pharoah refused, the first-born took up arms and killed 600,000 Mitzriim.  The Rebbe is connecting this with the Gulf War (which ended 2 weeks before Shabbos Parshas Tzav), when the “first-born” (the strongest nations) took up arms against a tyrant who was threatening the Jewish nation.  Recall the words of the Shulchan Aruch: “the beginning of the Geuloh and the miracles”.

But the focus of this sicha is on the redeemer, on Moshe Rabbeinu.  What makes him singularly capable of redeeming the Yidden from golus Mitzrayim?  (And since “the first redeemer is the last redeemer” (Moshiach) — this applies also to the final redemption.)

The Rebbe explains that Moshe is uniquely qualified, and endowed with the ability, to bring the Geuloh.   To understand this, the Rebbe defines for us the meaning of Geuloh: “the revelation of G-dliness down below in the redemption from Egypt is in order that Yidden, as they are found in the world, can see, and recognize, and know the Eybershter.” Seeing the miracles (which began on Shabbos Hagadol) enable Yidden to have a Geuloh, “freeing them from the limitations of world, the enslavement to worldly assumptions and servitude to the various limitations of world.” The miracles Hashem shows us are not an end to themselves, but are motivating and enabling us to march out of our state of golus by ourselves.

All of this comes about through Moshe Ish HaElokim — Moshe the G-dly Man (Tehillim, kapital 90).  By referring to him as a G-dly Man (איש האלקים) the Torah is indicating that Moshe unifies two levels: power above the world (Elokim) and the level of enclothing in the world (man).  Thus Moshe, possessing both these levels (“ish” and “Elokim”), is a connecting intermediary (ממוצה המחבר) who connects G-dliness with the world (being that he is openly connected to G-dliness even as he is also enclothed in the world).

More than that, the Rebbe explains a second “unification” indicated in the expression “Moshe ish haElokim”: the level of “Moshe” and the level of “Ish HaElokim”.  Moshe is the name he received when he was pulled from the waters of the Nile by Basya bas Pharoah: “I drew him from the water” (מן המים משיתיהו).  As explained in Chassidus, this is referring to the lofty level of Moshe’s neshoma, that it derives from the highest, hidden worlds (עלמא דאתכסיא), the world of Tohu which is likened to water.  According to this explanation, the level of “Moshe” is entirely above the world, G-dliness that has no relationship with the world.  “Ish HaElokim” (here we look at it as a single title) refers to the unification of “Ish” and “Elokim”, meaning the unification of world with the level of G-dliness that has a connection to world.  Moshe Ish haElokim unifies all these levels.

Although not mentioned in this sicha, the Rebbe explains in a maamar just how lofty the aspect of “Moshe” really is — not only higher than Elokim, but also higher than YKVK.  And the various levels of YKVK:

Sefer Hamaamarim 5718, parshas Shemini

Moshe reaches the Essence, Atzmus (עצמות) mamash.  The verse that states “and Yisroel saw the mighty hand that Hashem had used in Mitzrayim…[and they believed in Hashem] and in Moshe His servant” goes from the lower levels to the higher levels: “That Hashem did…” this is the lower name YKVK; “and the people saw Hashem…” this is the higher name YKVK; “and they believed in Hashem” this is the name YKVK that is in Atzmus.  And after that it says “and in Moshe His servant”, from which it is understood that Moshe is higher even than the aspect of YKVK that is in Atzmus.  And therefore he has the power to unify and to draw down the aspect of YKVK that is in Atzmus [into the world] that it should shine openly.

This loftiness of Moshe generates not only miracles that are enclothed in nature (the name Elokim) but miracles completely above the way of nature.  And all of this is for us: that we will “…see, and recognize, and know the Eybershter…” and thus be freed from “the limitations of world, the enslavement to worldly assumptions and servitude to the various limitations of world”.

All of the above is meant to lead us to perform our service of Hashem in a miraculous manner.  We must reveal the “Tzaddik” within us — not only the “Tzaddi”, but the “Tzaddik” (with the addition of the letter Kuf ק).  This implies using free choice to choose the side of holiness (“Tzadi” — “My side”), which has the power to elevate even those aspects which are “below the line”, just as the letter “kuf” has a leg which reaches “below the line”.  When the Yidden, who have free choice (due to being enclothed in wordly bodies), choose the side of holiness, their choice adds the “kuf” to “Tzadi”, making “Tzaddik”; this gives the power to transform the world and it’s inhabitants, that they should also agree.

Again, the Rebbe is repeating to us that the Geuloh is not a passive fireworks show of miracles, but rather it gives us the “green light” to get to work and reveal the redemption through our own actions.  This is assisted by our recognition of the miraculous state of the world, which occurs through Moshe the G-dly man, the first redeemer and the last redeemer.

Vayikra 5751: Miraculous Conduct

The sicha of Parshas Vayikra is the first sicha of the Dvar Malchus cycle (the sichos from Vayikra 5751 until Vayakhel 5752).  The focus of this sicha is a recurring theme in all the sichos from these 12 months: drawing the miraculous (which transcends nature) into the natural order of things.

The demonstration of this in our sicha is the special occurrence that occurs once in a few years: Rosh Chodesh Nissan comes out on Shabbos.  In such a year, three Sefer Torahs are removed from the Aron Kodesh to be read: the regular Sefer for the parsha, a second sefer for Rosh Chodesh, and a third sefer for the annual reading of  “Parshas Parah” prior to Pesach. The only other times 3 sefer Torahs are taken out are Simchas Torah (every year) and Shabbos Chanukah on Rosh Chodesh (not the case every year).

The 3 sefer Torahs of Simchas Torah are described by the Rebbe as “t’midin“, a regular offering in the consistent, fixed order of things.  The 3 sefer Torahs of Shabbos Rosh Chodesh Nissan in such a year as 5751, an infrequent occurrence, is in the category of “musafin“, something “additional” to the usual order of things. It is also implicit in the nature of the readings on those days: on Simchas Torah we read “Bereishis”, Hashem creating the world as it conducts itself according to nature; and, on Rosh Chodesh Nissan the first mitzva (counting the months) “החודש הזה לכם”, which the Rebbe refers to as the miraculous conduct of the world.  Not only that, but Nissan is called “the month of Redemption”, implying also a Redemption from conduct in accordance with nature, transcending those limitations and proceeding to miraculous conduct.

The Rebbe, as one might expect, emphasizes the unification of these two dimensions:

“the ‘miraculous conduct’ is drawn down and permeates (also) in the matters of the world in actual action… that the avoidah of actual deed in the matters of the world is not in the usual way, like natural conduct, but rather like miraculous conduct, above his nature and the manner to which he is accustomed.”

The Rebbe, before our very eyes, has shifted the meaning of “miraculous” onto us.  This year of 5751, “it will be a year that I will show wonders” (תהא שנת נפלאות אראנו), follows the “year of miracles”, 5750 (תהא שנת ניסים), in which there were the miracles of the Gulf War, the end of Communism, the breakup of the Soviet Union, and swords into plowshares — great wonders “out there” in the world. But here in this Sicha the Rebbe is letting us know that the real focus is our miraculous conduct in Torah and Mitzvos — going beyond our own nature, beyond that to which we are accustomed, that our performance of Mitzvos should be “miraculous” compared to our nature and regular conduct (comparable to 3 sefer Torahs of Shabbos Rosh Chodesh Nissan).  In the Rebbe’s words: “the addition and meaning in avoidah in a way of  ‘miraculous conduct’ in the avoidah of each and every Jew…until the perfection of the avoidah…” 

The Rebbe even provides us with a practical example: giving tzedaka in a way that transcends limitations:

… Even after he has given properly for holiday needs (צרכי החג) — he needs to make an accounting that reflects the additional blessing he will receive from Hashem in the meantime [as a result of the tzedaka he gave for holiday needs], and therefore his maaser and chomesh obligation [tithing 10% and 20%] has increased as well, and thus he needs to increase what he gives for holiday needs. And more than this: he can and must add in giving for holiday needs (beyond maaser and chomesh) even before he sees the results of the increased blessing. The more he will increase his giving for the needs of the holiday, likewise the blessing of Hashem will increase with abundant wealth

Based on what was explained previously, the miracle is not the “abundant wealth” one will receive, but rather the miraculous conduct of giving tzedaka beyond his accustomed manner (which is what draws down the abundant wealth). In other words: we are the miracle. (And if we are not, then we had better to get to work and become the miracle in our performance of Mitzvos!)

The Rebbe’s emphasis here is on doing things “not in the usual way…but rather…above his nature and the manner to which he is accustomed.” We can recognize how this is a fitting “opening statement” to the sichos of Dvar Malchus, in which the Rebbe introduces us to the concept of “living with Geuloh”, transcending the previous generations in this respect.  And even  more fitting when we contemplate that these sichos of Dvar Malchus are also a prelude to the events of Chof-Zayin Adar and Gimmel Tammuz, which brought about a dramatic “paradigm shift”: the centrality of “taking orders” becoming eclipsed by the necessity of “taking initiative” — a shift which demands going “above his nature and the manner to which he is accustomed.”

Introduction to the cycle of Dvar Malchus

Introduction to the cycle of Dvar Malchus

“Rav Asi asked, ‘Why do little school children begin their Chumash learning with Vayikra and not with Bereishis? It is because little children are pure and unblemished, and the sacrifices are pure and unblemished. The pure ones begin their learning with the study of the pure.'” (Vayikra Rabbah, Tzav 7:3)

The cycle of Dvar Malchus refers to the twelve months of sichos which the Rebbe said between 5751-52 (1991-92), the latest words (“Mishna achrona”) that we have from the Rebbe.  Notably, the cycle begins with the sicha of Parashas Vayikra, 5751.  Although the Torah of Moshiach will only be revealed to us together with the revelations of the true and complete Geulah, these sichos are a “taste” of the “new Torah that will come forth from Me” (Yeshayahu 51:4; Vayikra Rabbah 13:3) and fittingly we start learning from parshas Vayikra.  Furthermore, the sicha describes a connection to Simchas Torah, which is the day when we begin reading the Torah anew (finishing with “V’zos Habrocha” and beginning with “Bereishis”).

Some background: The year 5750 (1990-91) was termed by the Rebbe “it will be a year of miracles” based on the letters that form the Hebrew year.  The year 1990 saw the beginning of the disintegration of the Soviet Union and the outbreak of the first Gulf War.  The year 5751 received the name “it will be year of ‘I will show wonders’”. 

By the time we reach Parshas Vayikra, 5751 (March 1991), the Gulf War has ended (on Purim, two weeks earlier); the events in the disintegration of the Soviet Union will lead, in June (Rosh Chodesh Tammuz), to the election of Boris Yeltsin and the end of the Communist Regime, effectively ceasing to exist upon the resignation of President Gorbachev in late August (Shabbos Ki Seitze).  This new reality—the defeat of Sadaam Hussein in Iraq (and the over miracles witnessed in Israel during that war) and the collapse of the Soviet Union (bringing an end to the Cold War and the nuclear arms race)—is the background to these sichos.

As the Rebbe often explains, events in the physical world are a consequence of what occurs spiritually, the realm of the Jewish souls.  If we see the fall of the earthly “iron curtain” it is because the spiritual “iron curtain” (“mechitza shel barzel”) which separated Israel from their Father in Heaven has fallen.  If an evil dictator who threatened to annihilate, G-d forbid, Jews young and old is defeated and rendered powerless without a Jew firing a weapon, this is because the same drama is playing out spiritually.  These sichos are to guide us in this “new world order”—a new earthly world order, reflecting a new spiritual world order. Continue reading

Chof Zayin Adar: Nothing Was Lost

The day 27 Adar (כ”ז אדר ראשון) is not just a date in Lubavitch — it has become a title for the dramatic day that was the beginning of a new reality for Chassidim.  This is the day that the Rebbe had what the doctors call a stroke, and since then we have not heard from the Rebbe.  Gimmel Tammuz is another step, but the “silence” began on this day, Chof Zayin Adar.

The number 27 in Loshon Hakodesh is also the word “זך”, which means refined and purified.  In fact, the Rebbe connects this with the 27th day of the month, in a sicha of Parshas Pekudei 5750 (2 years to the day before the stroke).  Here the Rebbe explains that the 27th of the month possesses the special quality of:

…scouring and clarification and purification, as is written about the time of the Geuloh “many will be clarified and whitened and purified” (Daniel 12:10).  The ultimate scouring and purification is by revealing the intent in the Tzimtzum [contraction of G-dly revelation] and concealment of the Divine name Elokim itself.

This will be understood in light of what the Rebbe explained in the earlier parts of this sicha.  To summarize:

According to Torah, there are 7 names of Hashem that one is forbidden to erase due to their Holiness.  Of them, we primarily relate to two names: YKVK and Elokim, which represent the revelation of G-dliness (the name YKVK) and the concealment of that revelation (the name Elokim).  The name Elokim is the contraction and concealment of G-dly light — in other words: darkness.  We find a verse in Tehillim “the sun and its shield, YKVK Elokim”, explained to mean that Elokim (concealment) is like a shield or a filter that reduces the G-dly revelation of the name YKVK so that the worlds are not nullified out of existence.  According to this, the name Elokim, the contraction and concealment of G-dly light (the darkness), is for the sake of being able to reveal G-dliness within the limited ability of the worlds to receive.  Like smoked glass diminishes the light of the sun but this itself allows a person to be able to gaze at the sun without being blinded.  A concealment which has the intent of actually revealing that which is being concealed.

But, explains the Rebbe, there is another dimension: the quality of Tzimtzum (contraction) in and of itself — that contraction and concealment show the completeness of the unlimited Holy One, blessed be He, that He is truly unlimited: He is so “unlimited” that he can also limit Himself!  He possesses not only the power of unlimited revelation, but also the power of concealment and limitation.  Explains the Rebbe, this derives from the level of Hashem’s Essence עצמותו where the power of infinite revelation can co-exist with His power of limitation and concealment (regardless of the fact that they are opposites).  Thus, Geuloh is:

…not only the nullification of the withdrawal and concealment (העלם והסתר) and of the world by revealing that the intent of the contraction and concealment is for the sake of revelation.  Rather, more than this: that we reveal the intent of the withdrawal and concealment itself…not only do we nullify the inyan of golus by revealing that the concealment [of the name Elokim] is for the sake of revelation, but more than this, that the golus itself is clarified and is transformed to Geuloh, since we reveal the intent of the Tzimtzum itself, the power of concealment (which is above revelation).

These are very deep concepts, we are not attempting to do them justice in this brief article.  But we will try to bring them down to simpler words, which will help us relate to the event of Chof Zayin Adar over 27 years ago (and its continuation to the present time): This second aspect of the Divine name Elokim (the name of darkness and concealment) is it’s inherent value, not as it brings about or leads to something else.  It is not only that the darkness as a vehicle for revealing the light, and in such a case we must nullify the darkness in order to reach a greater light.  Rather, it is the lofty intent within the darkness itself — the power of Hashem’s Essence to be limited.  What does that mean?  That we identify and recognize Hashem in the darkness just as we do through His revelations!  The darkness remains darkness, but it ceases to darken because we recognize that the darkness itself is part of Hashem no less than light and revelation.  “The darkness is as light” (כחשיכה כאורה).  This is even higher than crying out over the darkness (as the Rebbe explains in the maamor (בלילה ההוא, מלוקט ד) that was edited and released for publication on Purim, 5750, two weeks earlier than this sicha).

In practical terms, we could say as follows:

Following the stroke that occurred Chof Zayin Adar, 5752, the Chassidim were worried, davening and saying Tehilim for the Rebbe’s health.  There was a great and sudden darkness over Lubavitch.  No farbrengens with the Rebbe, no Sunday dollars.  Gimmel Tammuz was another step into darkness and concealment.  Yet, in the years since then, when the concealment is seemingly greater than before, there has been revealed an even deeper connection to the Rebbe.  Previously, the connection expressed itself through the way the Rebbe revealed himself.  Then there was a concealment, and there was a response of crying out over the concealment.  But since then, the hiskashrus has evolved and come to approach the second level the Rebbe mentions: where the concealment itself does not conceal.

What does this mean in practical terms?

That the fact that we do not see or hear the Rebbe for so many years (and so we cry out to Hashem “ad mosai?!”) nonetheless does not obscure our ability to recognize the Rebbe’s presence and influence.  This comes from Atzmus, meaning our hiskashrus today is coming from Etzem Hanefesh, where the concealment and the darkness themselves are converted to Geuloh — that the present situation comes to show the power of concealment, which by the Rebbe means that we come to recognize that he is just as effective in his role of Nosi Hador and Moshiach Tzidkeinu when we don’t see as when we do see, when we don’t hear as when we do hear.  So many years have passed and yet not only is the hiskashrus of Chassidim still strong, but each year there are more and more mekushorim, many of whom were not even born before Chof-Zayin Adar!  “The darkness is as light” (כחשיכה כאורה), the power of concealment which is above revelation.

Nothing was lost on Chof-Zayin Adar.  On the contrary: we set out on a path of establishing a greater level of connection with the Rebbe, a path which we proceed on to this very day.  We do not need to cry out over the darkness, but rather to “remind” Hashem that just as the power of concealment has an intent of its own, so does the power of revelation!  We can now, after Chof Zayin Adar, appreciate the power of concealment (which doesn’t actually conceal, but reveals a deeper level), and therefore we beseech Hashem that we should also have complete revelation: the true and complete Geuloh with the Rebbe Melech Hamoshiach, and we will gaze upon the beauty of our King!

 

Yechi Adoneinu Moreinu v’Rabbeinu Melech HaMoshiach L’olam Vo’ed!

Pekudei 5752: The Missing Parsha

The Dvar Malchus begins with Vayikra 5751, but where does it end?  The Parshas Vayakhel sicha is unfinished, and parshas Pekudei is missing (actually, “missing” is one of the definitions of the word*, as in יפקד מושבך).  What is the message?

Firstly, we could take note that the start of our Dvar Malchus cycle is parshas Vayikra.  This hints at the division of the Chasidishe Parsha, Torah Ohr and Likkutei Torah — the former covering Bereishis to Vayakhel, the latter Vayikra through the end.  In an odd turn of hashgacha protis, parshas Pekudei is absent from Torah Ohr (which covers all of Shemos) and appears in the other volume.

But more to the point, the Rebbe generally explains these two parshiyos (Vayakhel and Pekudei, which in many years are read together) as reflecting two distinct angles:

  • Vayakhel means “gathering” and speaks of unity and generality, where the individual elements are subdued in the whole.
  • Pekudei implies making an accounting of the individual elements, and in fact it is here that we learn the details: this many talents of silver, that many hooks and boards, etc.

The fact that our Dvar Malchus has Vayakhel but lacks Pekudei (when looked at in light of the content of all the sichas) implies that from the collective side of things, everything is in a state of Geulah: the aspect of Above to below, the “Nosi is everything” (הנשיא הוא הכל) which nullifies all the elements to the greater whole. You can find this expressed many times in these sichos.

What remains to be completed is the aspect of Pekudei: the completion and perfection of the parts, not as they are nullified to the greater whole but their own intrinsic importance as unique elements. Meaning our avodah, individually.  In the Rebbe’s words: “do all that you can” — you, personally and as an individual!  (Of course, merging the individual effort with the unity of Vayakhel, which is the reason that most years the two parshiyos are read together.)

What is needed now is for each one of us to reveal his spark of Moshiach through our own efforts, and not to expect someone else, not even Melech HaMoshiach, to do it for us. Avodah b’koach atzmo“, to reveal individually what has already been accomplished collectively. To bring — each one of us — Moshiach in actuality!

(Not only will this complete the aspect of “Pekudei”, but it brings about the completion and perfection of “Vayak’hel”, because the “incomplete” Sicha of Vayak’hel hints that even the aspect of “Above to below” remains incomplete as long as the “Pekudei” is lacking.  Completing the task of the mekabel (from below) adds to the perfection of the mashpia (Above).)

* Another meaning of Pekudei is connected with childbearing and the marital union, as in “Hashem remembered Sarah” (to bless her with a child) (ה’ פקד את שרה), and “a man must be intimate with his wife [before seeing out on a lengthy journey]” (יפקוד את אשתו).  In fact, this second meaning is mentioned in the Alter Rebbe’s drush on this parsha in Likkutei Torah, strengthening the connection between the parsha and these words.  This fits as a hint that although Parshas Pekudei is “missing”, and it might seem to some that the “husband” has gone on a journey leaving his wife alone — even so he must “be intimate with his wife” before departing (these Sichos of Dvar Malchus)  and even to the point of making her “pregnant” through this intimacy: pregnant with the true an complete Geuloh.

Vayakhel 5752: Ingathering of the Exiles Has Begun

The sicha that was said on Parshas Vayakhel, 5752 was never properly edited, due to the event of the following Monday,  27 Adar.  (On 27 Adar the Rebbe had a stroke while visiting the Ohel of his father-in-law, the Previous Rebbe).  Nevertheless, the brief overview (“rashei dvorim“) that was written up and presented to the Rebbe after Shabbos was (uncharacteristically) marked up by the Rebbe.  Thus, it passed before the Rebbe, and what needed correction was corrected.

In this overview of the sicha, it says:

…we see in recent years how there has been a “vayakhel” (gathering) in the simple meaning of the word — the ingathering of the exiles (“kibbutz goliyos”) of bnei Yisroel from the entire world, who are going up to Eretz Hakodesh.  This aliyah is incomparable to those that once were in the previous generations.  [To point out that Rabboseinu Nessienu were not in the Holy Land, not even for a visit, and even the trip taken by the Friedicker Rebbe was because he was unable to visit the resting places of his predecessors in Rostov, Lubavitch, and the like].

For all the prior years of the Rebbe’s leadership, the Rebbe was adamant in saying that Jews going to Israel is not the ingathering of the exiles (“kibbutz goliyos”), because the ingathering of the exiles must be done by Moshiach.  But here the Rebbe in fact calls it “kibbutz Goliyos”!?

We can say that what has changed is that now the aliyah — the Jews who were leaving the former Soviet Union, in particular — was coming about through Moshiach himself, and thus it does fulfill the requirement of Kibbutz Goliyos!

It should be that this expression, “Kibbutz Goliyos”, is of monumental significance.  One of the requirements of Moshiach to be identified as “certainly Moshiach” is that he gathers in the exiles.  As the Rambam says: “if he builds the Mikdash in its place and ingathers the exiles we know with certainty that he is Moshiach.”

In addition to this, the Rebbe explains in the Kuntreis Rabbeinu sh’b’Bavel that the Rambam rules that Moshiach “builds the Mikdash in its place”, a phrasing which allows itself to be read as “in his place”, referring to the small mikdash (מקדש מעט) in the time of golus, before the Geulah.  How “literally” to understand the Rebbe’s explanation there is strengthened by our sicha about Kibbutz Goliyos, because the Rebbe explains elsewhere (the Chassidic discourse “Gadol Yehiyeh Kavod Habayis Hazeh…”):

the Redemption, (the ingathering of the exiles,) will take place after building the Beis HaMikdash…this dimension comes about through the Third Beis HaMikdash…For the Third Beis HaMikdash, includes all the influences and qualities that will later be revealed.

Meaning that the Ingathering of the Exiles is fueled by the 3rd Beis Hamikdash, and if the Rebbe can say that it has begun then there must be a Mikdash built that is bringing it about.   This, 770 Eastern Parkway becomes not only the place where the Mikdash will be revealed in the future, but in fact it is presently — now — the Beis Hamidash in his place (the place of Moshiach before the Geulah, in accordance with the halachic ruling of the Rambam)!  Because if the 3rd Beis Hamikdash was not present, there could not be Kibbutz Goliyos (as explained in the maamar quoted above).

 

Ki Sisa, 5752: Lift Up the Head of Bnei Yisroel

The sicha of parshas Ki Sisa, 5752 is the last fully-edited sicha we received from the Rebbe until now.  The Rebbe also farbrenged on Shabbos Veyakhel, the following week, but due to the stroke that sicha was not edited by the Rebbe (although the Rebbe did read and, uncharacteristically, comment on the “rashei dvorim” (overview) that was written up Motzie Shabbos).*

In this sicha the Rebbe perhaps hints at the events of 27 Adar I, and later Gimmel Tammuz by speaking of the descent for the sake of ascent and mentioning the verse “for a fleeting moment I abandoned you”:

Since this descent is merely a means to lead to a greater ascent, it is brief — to borrow a phrase “for a fleeting moment I abandoned you.” The ascent which follows it, by contrast, is eternal. This pattern will be expressed in the ultimate Redemption. It has been preceded by an awesome descent, this present exile, but it will lead to a great and eternal ascent, “a redemption never to be followed by exile.”

The sicha, as the Parsha, speaks of the sin of the Golden Calf, and although the Rebbe doesn’t mention this we know that the sin came about because Moshe Rabbeinu failed to come back down from the mountain at the time the Bnei Yisroel thought he had said.  Because they lost faith in Moshe they sinned with the Golden Calf.  As mentioned in various sources, the period when Moshiach is concealed is, among other things, an opportunity to rectify this failure–by waiting for Moshiach and not losing faith.

There is also a reference to the bodily refinement that Moshe underwent on the mountain, and that once there is no need for further refining of the world (“avodas habirurim is finished”), then Moshe can “drop the mask” which he wore and reveal his true essence.  A strong hint, perhaps, to how we relate to the Rebbe in this period of, apparent, concealment:

…this revelation [of the 2nd tablets which Moshe himself carved] reflects a fusion of materiality and spirituality which brought about an elevation within the physical person of Moshe himself causing his face to shine.  Indeed, this revelation was so great that it was necessary for Moshe to place a veil over his face. This veil was necessary, however, only when Moshe and the Jewish people were involved with worldly matters, the refinement of the world at large. When Moshe communicated G‑d’s word to the people, he would remove this veil.

Moreover, even in regard to the world at large, this concealment is not a permanent factor. Ultimately, through the Jews’ service in refining and elevating the world, they make it possible for there to be a revelation of G‑dliness within the context of our worldly environment. This process will be consummated in the Era of the Redemption when “Your Master will no longer conceal Himself and your eyes will behold your Master,” “the glory of G‑d will be revealed and all flesh will see.”

Furthermore, the verse reads “Ki Sisa es rosh bnei Yisroel”, which is translated as a command to “elevate the heads of bnei Yisroel”.  But “rosh bnei Yisroel” (as the Rebbe states elsewhere, but not in this sicha) is an acronym for “Rebbe”, meaning that the verse can be read “elevate the Rebbe…“!

The sicha also refers several times to the final verse of the Torah (“in the eyes of all of Israel”).  The simple reason is because Rashi on that verse mentions the breaking of the first tablets, which occurs in our parsha.  But, on a deeper level, we see two hints:

  1. A hint to this being the “final sicha” of the Dvar Malchus cycle, which is itself a taste of the “new Torah of Moshiach”, as discussed in this post, that the “first sicha” of the cycle begins with a discussion of Bereishis.
  2. A hint to the idea that all of the revelations of the Geulah, which the Rebbe says have already come into the world, are not in a state of completion until they are visible and revealed “in the eyes of all of Israel”.  The Torah as a whole, and this “Torah of Moshiach” of Dvar Malchus, concludes when the Jewish people, with their own effort, bring about that the Geulah, which is already here, becomes revealed to their eyes.  In other words: “all that remains is to open up the eyes”.

 

Yechi Adoneinu, Moreinu, v’Rabbeinu, Melech Hamoshiach l’olam vo’ed!

* Interesting to note that there were two times the Rebbe was concealed from Chassidim.  The first occurred in 5738 due to the heart attack, the second on 27 Adar I, 5752 due to a stroke.  A fourteen year difference (gematria “Chabad”), and (in simple, physical terms as they appear to us) a progression from a “heart-related” issue (cardiac arrest) to a “brain-related” issue (stroke).