Mitteler Rebbe Reveals the End
by

Mitteler Rebbe Reveals the End

ב”ה

Based on “Al Totzar es Moav” את תצר את מואב by the Mitteler Rebbe.  Cited numerous times by the Rebbe, this is an important and very relevant Chassidic discourse (“maamor”) of the Mitteler Rebbe on the subject of the keitz, end of golus, and the Geuloh.  The various opinions in the Gemora regarding how we bring about the Geuloh are explained, analyzed, and ultimately reconciled.  The insights are particularly relevant in our times, as many struggle to understand our present situation standing on the cusp of Geuloh.

 Click to download as PDF

 

THE MACHLOIKES

The Gemara (Sanhedrin 97b, see end of document) presents a debate regarding the Geuloh.  Rav says that all the end-times (kitzin) have passed, and only through good deeds and Teshuva can the Jewish people bring the Geuloh.  Shmuel says that the suffering of golus is sufficient, “enough that the mourner should get up from his mourning”.  The Gemara continues the subject with a similar dispute between Tanaaim from an earlier generation, R’ Eliezer and R’ Yehoshua.

R’ Eliezer is quoted as saying “If the Jewish people repent they are redeemed, and if not they are not redeemed.”  His opinion is clearly that Teshuva is a prerequisite for Geuloh.  (Let us point out that according to Chassidus, Teshuva is not only to rectify sins, but is also the “return” to closeness with Hashem that is relevant to every neshoma that has descended to this world, even without sin.)  R’ Yehoshua replies: “If they do not repent, will they not be redeemed at all? Rather, the Holy One, Blessed be He, will establish a king for them whose decrees are as harsh as Haman, and the Jewish people will repent.”  Seemingly, this doesn’t contradict R’ Eliezer that Teshuva is required, only that he adds an option for a “push from Above” to bring about that Teshuva.  This will become relevant as we proceed.

The gemara then brings a Beraisa in which the two sages argue back and forth as to whether Teshuva is required at all.  R’ Eliezer holds, as above, that Teshuva is a prerequisite for Geuloh.  R’ Yehoshua goes beyond what he said above, and makes the claim that there is in fact no need for Teshuva!  They alternatively bring pesukim from the prophets as proof to their position (worthy of noting that they each find support from different pesukim in the very same prophets – Yeshayahu haNovi, and also from Yirmiyahu – which will fit with the Mitteler Rebbe’s explanation).  R’ Yehoshua’s final prooftext – the keitz of Daniel – leaves R’ Eliezer unable to answer.

Additionally, the gemara adds the words of R’ Yochanan that Moshiach will come only in a generation that is either entirely meritorious, or entirely unmeritorious.  And then in the name of R’ Yehoshua ben Levi that the posuk which states “in its time I will hasten it” (“b’itah Achishena”) should be understood as “if they merit – I will hasten the Geuloh, if they don’t merit I will bring the Geuloh in its time.“  (he supports these seemingly opposite positions with pesukim from a single prophet, Yeshayahu).  The Mitteler Rebbe methodically explains what each of them is saying, and we will attempt to present it in a simplified form.

 

SUMMARIZING THE OPINIONS OF THE GEMARA

The silence of R’ Eliezer indicates that he acknowledges that, regardless as to the effectiveness of Teshuva, there is indeed a final keitz that will come even without Teshuva and good deeds.  R’ Yochanan is summarizing the two approaches: with Teshuva (“entirely meritorious”) or without (“entirely not meritorious”).  Furthermore, we can summarize the approaches as follows:

R’ Eliezer holds that the Geuloh is via Teshuva which causes the Jewish people to be “entirely meritorious”, which is “I will hasten it” (Achishena).

R’ Yehoshua holds that Teshuva is not required, the Geuloh can also come when “entirely not meritorious”, which is “in its time” (b’itah).

Furthermore, although R’ Yochanan divides “b’itah” and “Achishena“ into two separate and opposing options, the posuk itself states them together: “in its time I will hasten it” (b’itah Achishena).  This, according to the Mitteler Rebbe, is a third way for the redemption to come, which he describes as rushing the final keitz of Daniel.  This third option itself divides into three variations: 

  • an awakening from Above;
  • the sufferings of golus; and,
  • “for My sake I will do it” (lemaani e’eseh).

Thus, the Mitteler Rebbe makes order from the various opinions in the Gemara.  

To summarize the options as they have been explained thus far in the maamor:

  • Meritorious through Teshuva and good deeds (Achishena, R’ Eliezer);
  • Not meritorious, but Redemption comes anyway (B’itah, R’ Yehoshua);
  • Not meritorious but speeded by an awakening to Teshuva from Above (B’itah Achishena 1);
  • Not meritorious but speeded by the suffering in golus (B’itah Achishena 2);
  • For My sake I will do it (B’itah Achishena 3).

Now, the Mitteler Rebbe proceeds to explain these options more deeply, and to describe their practical ramifications.

 

B’PNIMIYUS HA’INYONIM

On a deeper level, R’ Eliezer holds that Teshuva is necessary in order to transform darkness to light.  This transformation of evil to good is beyond avoidas habirurim, thus he only mentions Teshuva (and not good deeds, through which the birurim are accomplished).  This Teshuva is the required awakening from below which arouses an awakening from Above (according to his opinion).  

R’ Yehoshua, however, holds that the purpose of the descent into golus is for the sake of the birurim, refining the fallen sparks (birur nitzutzos), and thus even without rectifying sins through Teshuva (“without money [“kesef” – desiring to return] you shall be redeemed”) the klipos will disappear as a result of the refinement of the nitzutzos.

The Mitteler Rebbe then explains: what causes the klipos to disappear if not via Teshuva?  The answer is an illumination of the light of Atzmus, which is a level where there is no difference between darkness and light (k’chashecha k’ora).  Meaning this light, this ohr, can shine even when there wasn’t Teshuva.  But then he throws a bombshell: this lofty revelation itself of the ohr of Atzmus causes the lengthening of golus!  Because Atzmus can also dwell in the darkness of klipas noga.  Meaning that the ohr of Atzmus shines in the darkness without being hindered by the darkness, and the darkness continues to be darkness (not like other levels of light which push away the darkness because they cannot co-exist).  The ohr of Atzmus, the light of Geuloh, shines in co-existence with darkness.  Thus, the golus can go on longer and longer.  It seems that the explanation may be as follows: Since he writes that this illumination of the ohr of Atzmus brings an end to the yenika of the klipos, then how does it result in a lengthening of golus?  It would seem that the golus is lengthened by the Yidden themselves continuing to sin (since they didn’t do Teshuva, and they don’t notice the ohr of Atzmus which is revealed without pushing away the darkness, so their behavior remains unchanged) and thus they themselves give yenika to the klipos, r”l, even after these klipos have had their official life force cut off.  Humanitarian aid to our worst spiritual enemies.

He then says that there is a need to transform the “Moshiach of makif”, external and surrounding, to an internalized level.  This occurs when the ohr illuminates b’pnimiyus, without the “coarse garment” (levush sak) of klipas noga.  This can only be accomplished via Teshuva and good deeds, which is the opinion of R’ Eliezer.  This level is called “Yosher”.  On the other hand R’ Yehoshua holds that the keitz can come by itself at the end of the “supernal refinement“ (birur elyon), which is the level of ”Iggul”.  It doesn’t require Teshuva because it’s coming from a place higher than where our Teshuva can reach.  Thus, when R’ Yochanon says all meritorious or the opposite, he is referring to Torah and Mitzvos (good deeds), which effect the birur (level of Iggul), and is not referring to Teshuva (level of Yosher).

Let’s understand these two terms a little.  Yosher means “straight”, like a square box with straight sides.  Iggul means “rounded”, like a dome or a sphere.  A straight line, or a box, indicates limitation.  A line might keep going, but only in one direction.  The walls of a box are defined by the corners.  There is a different distance to the wall than to the corner.  A sphere, on the other hand, signifies the unlimited.  A balloon, for example, expands in all directions equally, no limitation or differentiation.  Yosher is connected with ohr pnimi, the light that enters the vessel, the illumination of Torah that affects a person internally.  Iggul is connected with ohr makif, the light that transcends the limitations of the vessel.  Iggul is unlimited, but it doesn’t have much effect.  Yosher is limited, but it is effective.

The machloikes of R’ Eliezer and R’ Yehoshua seems to be taking shape as a conflict over whether the Geuloh means limited or unlimited, if the light of Geuloh can be called Geuloh if it is shining but remains beyond our conception.  R’ Eliezer comes across as a Chabad’sker, demanding internalization, the transformation of the individual to receive the ohr of Geuloh.  R’ Yehoshua seems to lean towards the Poilisher derech, that these things are higher than the Yid’s personal existence and there’s no need for the individual to make himself into a vessel.  But the Mitteler Rebbe isn’t finished yet.

 

B’ITAH ACHISHENA, IN ITS TIME I WILL HASTEN IT

To understand what this means for our role in the Geuloh, the Mitteler Rebbe clarifies terms for us.  The expression “in its time” (b’itah) would seem to imply that there is a specific time that Hashem has determined that regardless of everything else the Geuloh will come.  Meaning that He will arouse Himself to bring the Geuloh even if Yisroel has not done Teshuva.  But, he writes, if that were the case then it would have to be “b’ito” (in His time) rather than “b’itah” (in her time, referring to Knesses Yisroel the source of neshomos Yisroel).  It comes out that this “in its time” which grammatically translates as “in her time” does NOT refer to a time when Hashem will be aroused to bring the Geuloh (which would be “in His time”), but rather the moment when Knesses Yisroel will awaken with a great essential love and desire for Hashem (“ad sh’techpotz”, quoting Shir Hashirim).  The Mitteler Rebbe says that this can be a time of mersirus nefesh, or of great suffering, or as a result of a self-motivated awakening to a great love and desire for Hashem (“a land that desired to do the will of its owner”).

Here the Mitteler Rebbe presents us with a resolution of the machloikes in our gemara.  R’ Yeshoshua in fact agrees that there must be Teshuva, but for him Teshuva which is aroused from Above is also good enough.  R’ Eliezer is stricter, and he wants the Teshuva to be through the efforts of Yisroel themselves (“b’koach atzmom”).  This demand of R’ Eliezer for such a level of Teshuva is because in his opinion the Geuloh must come about through the “returning light”, ohr chozer.  R’ Yehoshua holds differently – that the “direct light”, ohr yashar, from before the tzimtzum can also illuminate the darkness.  Yisroel will do Teshuva due to a push from Above (which will cut off yenika to the klipos, bringing Geuloh).  Previously, the Mitteler Rebbe explained that R’ Eliezer demands Teshuva and this is “Achishena”, whereas R’ Yehoshua does not and his opinion is “b’itah”.  But now, as a result of what we have learned, he reverses himself:

“B’itah” is now the opinion of R’ Eliezer: that Knesses Yisroel reaches a level of great desire, from their own efforts from below – “in her time”.  

“Achishena” is now the opinion of R’ Yehoshua that Hakodosh Boruch Hu sends or arouses from Above a great love, ahava rabba, and thus speeds up the Geuloh.

 

THE FINAL KEITZ OF DANIEL

The Mitteler Rebbe now states that “even though all the end times have passed, kalu kol hakitzin, b’ruchniyus, there is a final end time, keitz ha’acharon, which will come in actuality in this world, as it is stated ‘wait for it’, except that the attribute of judgement delays it.”  This final keitz has two ways in which it can manifest (translating from the original):

  1. Only b’gashmiyus like the great material successes of Dovid and Shlomo, as stated there is no difference between this world and the days of Moshiach [except for servitude to the nations], and like Rambam.  And…
  2. B’ruchniyus in a manner of illumination to the neshomos of a powerful revelation of G-dly light below like Above.  As stated by the prophets “I will pour out My spirit” and “the world will be filled with G-dly knowledge” and “all of them will know me”.  All of this is loftier than the G-dly revelation of Matan Torah, when the bodies were not so refined (and thus the neshomas flew out). 

In other words there is a final keitz that will come, regardless of the state of the Jewish people.  (Seemingly this is why R’ Eliezer was silent, since he concedes to this keitz of Daniel.)  But it can manifest itself in the two very different ways described above.  (One may notice that they correspond to the Rebbe’s explanation of two tekufos in yemos haMoshiach.)

The Mitteler Rebbe then writes that this is the basis of the machloikes between R’ Eliezer and R’ Yehoshua, between zochu and lo zochu.  He then explains what is the intermediary, the memutza, between them: “drawing down the energy which elevates the awakening from below of Teshuva and a great love and desire for Hashem” (“hamshochos koach hama’aleh Ma”n of Teshuva and ahava rabba ad sh’techpotz”).  

Seemingly, this means that the machloikes is not about how to speed up the keitz, but rather once the final keitz of Daniel has arrived, how do we proceed from lo zochu to zochu, from b’gashmiyus to b’ruchniyus: does it require Teshuva from below, as R’ Eliezer holds, or can it occur via a great love that is awakened from Above, as R’ Yehoshua holds?  It seems that the Mitteler Rebbe is saying that it occurs in both manners, unifying Above to below with below to Above.

The Mitteler Rebbe closes the maamor by explaining the dimension of “for My sake I will do it” lemaani e’eseh, which he previously said is the combination of “B’itah” and “Achishena” as stated in the posuk “B’itah Achishena”.  He says that this is after techiyas hameisim, in the 7th millennium.  It is beyond the concepts of Above and below. He calls it “essential rest” menucha atzmis, and is not connected at all with the elevation of Malchus.  It is loftier than all that we have described until now, not a yichud haElyon, not via an intermediary such as Moshe Rabbeinu or Moshiach, but rather “eye to eye” we will see G-dliness.  This is “for My sake” because it is above all intermediaries.  

Seemingly, this cannot be influenced by our actions, neither for the good or the opposite – it comes solely from Hashem.  Yet even so, the Mitteler Rebbe says here that “B’itah” is the 6th millennium, whereas “Achishena” is this level which is not via any intermediary, an eternal unification.  Which would seem to mean that we have no impact on “I will hurry it”, because it is not influenced by our actions, it is solely an issue for Hashem.  This is why it is called “Achishena”, “I will hasten it” – because it is above all manner of connection with our awakening from below.

 

WHAT’S THE BOTTOM LINE?

The bottom line of all this could be summarized as follows: 

We originally thought that B’itah means without Teshuva, the opinion of R’ Yeshoshua, whereas Achishena is via Teshuva like R’ Eliezer.  This was rejected by the Mitteler Rebbe, who redefined their positions: R’ Eliezer demands Teshuva from below to Above (ohr chozer) as a prerequisite to drawing down the ohr Ein Sof.  Thus, he becomes B’itah, “in her time“ – when she (Knesses Yisroel) does Teshuva.  R’ Yehoshua agrees that there must be Teshuva, but in his opinion it can even be via an awakening from Above, after the ohr Yashar descends as a result of the completion of the birurim.  He is now Achishena, that “I will hasten it” because Hashem is the one causing the awakening to Teshuva.

Then we go a step further: that their machloikes is not about the keitz before its time, but rather the manner in which the final keitz of Daniel will manifest, a keitz that will eventually come regardless of any merit on the part of Yisroel.  If it manifests only in physical matters (success like Dovid and Shlomo), then how do we proceed to the promised prophecies of spiritual revelations?  R’ Eliezer wants human-powered Teshuva from below to Above, whereas R’ Yehoshua sees an awakening of a level of ahava rabba as a result of Hashem awakening our hearts.  The Mitteler Rebbe indicates that it will be a combination of the two – hala’as Ma”n of Teshuva from below and ahava rabba ad sh’techpotz from Above – satisfying both opinions.

The final step is B’itah Achishena, which transcends the machloikes completely.  B’itah – the awakening of Knesses Yisroel takes place at the end of the 6th millennium (either according to R’ Eliezer or R’ Yehoshua or a combination).  At that point Hashem takes over entirely and we enter the 7th millennium – Achishena – which is the level of true unity and Oneness where there is no “Above” and “below” – a level beyond our ability to influence.  (Although seemingly there is room to understand that by speeding up the complete Geuloh of the 6th millennium (which is in our ability) we consequently speed up the coming of the next stage, which is the Achishena of the 7th millennium which follows immediately.)

 

WHAT DOES IT MEAN FOR US?

The Rebbe MH”M relates to the machoikes of R’ Eliezer and R’ Yehoshua in various places, connecting it with another machloikes between them (Rosh Hashanah 10-11) where R’ Eliezer states that the world was created in Tishrei and the Geuloh will be in Tishrei, whereas R’ Yehoshua holds that the world was created in Nissan and so too the Geuloh will be in Nissan (Igros Kodesh, v. 1, #69, Likutei Sichos v.1 (Tazria), and maamorim “Hachodesh Hazeh Lochem”).  We see that R’ Yeshoshua leans towards the aspect of “from Above to below” in all these cases, whereas R’ Eliezer shows the opposite inclination.  

(Perhaps we can connect their opinions to their personal realities: R’ Yehoshua’s mother while still pregnant asked the chachomim to daven that her son will also be a Talmid Chochom, and after he was born she brought him to the Beis Midrash to hear words of Torah – gifts from Above.  Also, he was a Levi, which granted him entrance to the kedusha of the Beis Hamikdash because of yichus and not due to any personal effort on his part.  He holds that the Geuloh will also come in such a manner. 

R’ Eliezer, on the other hand, was the son of a farmer, Hurkanos, who had little admiration for Torah and did not support his son’s desire to learn Torah.  R’ Eliezer left his father’s house to learn Torah, forfeiting his inheritance and studying in poverty and hunger.  R’ Eliezer became one of the great Tannaim as a result of his own efforts, with no free gifts.  And so he holds regarding the Geuloh.

Even their names reflect their perspectives: “Eliezer” means “my G-d will help”, implying assistance in conjunction with the person’s own efforts.  “Yehoshua” means “Hashem will save”, which implies salvation from Above without regard to the condition of efforts of the recipient.)  

Back to the maamor: we can note that in our epoch in history, dor haShvii at the end of the 6th millenium, we definitely see in the world the tremendous material success described by the Mitteler Rebbe as being the lo zachu manifestation of the keitz of Daniel.  Particularly we see it in the victories over our enemies in Eretz Yisroel (when we choose to confront those enemies and not to capitulate to their demands, r”l).

The lofty spiritual revelations and nechomos of the prophet Yeshayahu described in the second, zochu, manner of the keitz, do not seem to have materialized yet.  We could identify ourselves as holding between “oilom k’minhago noheg” (described as the first manner of the keitz) and the next stage – which is the real machloikes, as the Mitteler Rebbe states.

The Rebbe Rayatz made a call of “directly to Teshuva, directly to Geuloh” – the opinion of R’ Eliezer.  Decades after that the Rebbe MH”M said that Yisroel has already done true Teshuva.  The Rebbe’s complaint is that we don’t cry out “ad mosai” in truth – and if we would do so Hashem would act similarly to bring the Geuloh – unification of below to Above and Above to below, as described in this maamor.

We could also say that the Rebbe’s words also contain in them hints to the final stage of B’itah Achishena, the transition to the 7th millenium, which is beyond the machloikes of R’ Eliezer and R’ Yehoshua.  In our maamor the Mitteler Rebbe describes the 7th millennium as “to become unified with atzmuso umahuso mamash”, “above a unification of Above and below” without need for any intermediary.  The Rebbe may be hinting at this with expressions like “tachlis hashleimus is that Hakodosh Boruch Hu and Knesses Yisroel become one mamash, so to speak, that Knesses Yisroel doesn’t need to receive, so to speak, from Hakodosh Boruch Hu, since is is revealed that ‘Yisroel and the Holy One are truly one”. (Vayishlach, 5752).  

One thing is certain: by learning this maamor, as well as other sources of inyonei Moshiach and Geuloh – as per the Rebbe’s instruction – we are speeding up the revelation down below in the most direct way possible!

!יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד

 

Photo credit: Great Western Railway, 2017.
Achrei-Kedoshim: Geuloh is Made From Golus
by

Achrei-Kedoshim: Geuloh is Made From Golus

Geuloh is made from Golus (Exile)

At this stage in the Dvar Malchus sichos, one who learns them can actually begin to feel what the Rebbe is existing — that we are truly on the cusp of the coming of Moshiach and the revelations of the true and complete Geuloh. Such excitement and anticipation for Moshiach could possibly degenerate to a desire to throw off the responsibilities of Golus and charge head-first and full-speed into Geuloh. For example: abandoning one’s job in order to devote 24 hours a day to spreading besuros haGeuloh and learning the subject of Moshiach and Geuloh. (After all, the Rebbe said in the previous sicha that this learning is the direct path to bringing the Geuloh, so why delay it by attending to earthly needs such as a job and a house?).

The Rebbe explains that such “over-the-top”  behavior is not the way to bring Moshiach.  Similarly from the other direction: one could be worried that all of one’s efforts in worldly matters will go to waste with the coming of Moshiach.  Such fear is also put to rest in this sicha.

As mentioned in the previous sichos, the Geuloh (redemption) is the word exile (“Gola”) with the addition of the letter “alef”. This represents the revelation of Hashem in the exile itself.  This is the concept of the Rambam that with the coming of Moshiach (in the first stage, at least) nothing will change in the conduct of the world — the world will conduct itself naturally .  The only difference is that we will not be subjugated to physicality and the laws of nature as before.  However, this itself is no small matter!  What is means is that Continue reading →

4) Kuntres Beis Iyar, 5751: Why Concealment
by

4) Kuntres Beis Iyar, 5751: Why Concealment

[The discourse presented here was edited by the Rebbe and printed for Beis Iyar 5751 (1991), and in retrospect we can see how it is meant to guide us and strengthen us through the present time (even more so than when it was published), as will be explained, בעז”ה.]

The haftorah that is read when Shabbos falls out in Erev Rosh Chodesh (the day before the new month when the moon is completely concealed) begins with the verse: “Yehonosan said to him: tomorrow is [Rosh] Chodesh and you will be remembered (נפקדת) because your place will be vacant (כי יפקד מושבך).”

The words of this verse demand explanation: why are words from the same root — נפקדת and כי יפקד — used for completely opposite concepts? “You will be remembered” is seemingly quite the opposite from “your place will be vacant”, which implies that he will be missing?!  To explain this, the Rebbe Continue reading →

Tzora’as: The Illness Before Geuloh
by

Tzora’as: The Illness Before Geuloh

In the landmark Sicha of Tazria-Metzora 5751, the Rebbe explains how Tzora’as is a condition that occurs at the end of golus, after avoidas habirurim is finished (which is why it appears in the Torah after parshas Tazria, which refers to the birth of the soul of Moshiach).  As we are now holding at that time and place — the end of golus, after the birurim are finished — the condition of Tzora’as is relevant to us.

In fact, the Rebbe states clearly that each and every Yid today can be said to be on the level of one who has completed his avoidah and is holding in a state of the Metzora — all the bad is coming out, but the inside is completely refined.  (Reminiscent of chazal’s play on words that “Metzora” is from the words “moitzi ra’“, a reference to loshon hora, but according to Chassidus we can understand it literally “to put out the evil” — that all the evil has been purged from within and it’s appearance externally is really the final stage before it’s complete eradication.)

How can we understand this Tzora’as in our lives?

The maamor of the Alter Rebbe in Likkutei Torah and this Sicha of the Rebbe MH”M explain how the oirois Elyonim (“lofty Divine lights”) begin to shine in a Yid’s soul only after the inner refinement is completed.  Lacking bittul and proper vessels to receive these oiros, the lights of G-dly עונג (pleasure) are rearranged to become נגע (lesion).  This manifests itself as anger, judgmental behavior, and “spiritual arrogance”.  The powerful lights of Tohu which demand “Moshiach Now!” and “Yechi Hamelech” may be unable to tolerate those who one perceives to be “holding up the process”.  We could call it intolerance for and arrogance regarding one who appears to be a “misanaged” in these matters.

There is another form of Tzora’as that can affect their person, in the opposite manner, alluded to also in the maamor.  The Alter Rebbe explains that the lesion of Tzora’as which appears on the skin is a white patch of skin because the white color is a sign that the blood flow is interrupted.  In a healthy body the heart pumps blood to the limbs, and the limbs return the blood to the heart (see also Tanya, Igeres Hakodesh ch. 31).  The failure of the limb to return blood to the heart results in the white patch of skin, which is Tzora’as.

With this concept in mind, let us revisit the words of the Rebbe is the Sicha of Beis Nissan, 5748 (3 years and a month before the Sicha of Tazria-Metzora 5751).  There the Rebbe explains how the King is the heart of the nation (as the Rambam writes), and just as the role of the heart in the body is to pump blood, which is life, to the limbs, similarly the King gives life to the people. And just as in a healthy body the limbs must send blood — life — back to the heart, so, too, the people must give life to the King (for there is no King without a people).

The people giving life to the King, says the Rebbe, is expressed by the crowning of the King with the expression “Yechi Hamelech”, which “emphasizes that also the actions of the nation affect the life of the King”.

The crowning of the King by the people through the declaration “Yechi Hamelech” is likened to the limbs returning the blood to the heart. And the failure to return blood to the heart results in the white lesion which is Tzora’as, meaning that the inability to declare “Yechi Hamelech” is itself a case of Tzora’as!

The cure for Tzora’as, as explained in our sources, is the bittul that comes from learning Torah — and in our time the Rebbe emphasizes that it must be in the subject of Moshiach and Geuloh, especially as explained in the Rebbe’s own Sichos and Maamorim.  This study provides the the vessels to heal both forms of Tzora’as — both the intolerant and judgmental form, and also the inability of the “limb” to return the blood to the “heart” by crowning the King with the declaration “Yechi Hamelech”.

Surely we will all add in this study, to bring about the realization of “the law of the Metzora on the day of his purification”, which the Rebbe says refers to the revelation of Moshiach.

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

!יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד

 

28 Nissan: Do All You Can!
by

28 Nissan: Do All You Can!

What follows comes from the “famous sicha of Koach (28) Nissan”, which the Rebbe spoke after Maariv prayers to a small crowd in 770. Although the words were –- and remain –- shocking, an attempt to shake Chassidim out of their complacency in golus, they would be followed by nearly a year of sichos containing some of the loftiest revelations, which are the subject of this website: the Dvar Malchus sichos of 5751-52.

The shliach and mashpia R’ Zalman ‘שיחי Liberow is fond of pointing out that although the Rebbe’s words are strong, disturbing, and sound almost as though the Rebbe “doesn’t know what to do with these people” (chas v’sholom), if we take a second look we find that the Rebbe says that he is doing “the only thing left to do”, which should give us tremendous encouragement! It means that literally there is nothing else that needs to be done (by the Rebbe) to bring Moshiach. If the Rebbe gives it over to us, it means that we have the power to do it! “Karov eleicha hadavar me’od.”

(Perhaps it is worth noting that 28 Nissan is the 13th day in counting the Omer, Yesod sh’b’Gevurah. It is the day that the walls of Yericho, the first city conquered by Yehoshua bin Nun and the bnei Yisroel upon entering Eretz Yisroel. It is also the day (in 5714 [1954]) that the Rebbe taught the famous niggun of “Tzema Lecha Nafshi”, a niggun of longing for G-dly revelation.)

A translation of part of the sicha:

Because of the unique stress on the Redemption in this time, an astonishing question arises: How is it possible that despite all these factors, Moshiach has not yet come? This is beyond all possible comprehension.

It is also beyond comprehension that when ten (and many times ten) Jews gather together at a time that is appropriate for the Redemption to come, they do not raise a clamor great enough to cause Moshiach to come immediately. They are, heaven forbid, able to accept the possibility that Moshiach will not arrive tonight, and even that he will not arrive tomorrow, or on the day after tomorrow, heaven forbid.

Even when people cry out “Ad mosai” — Until when will we remain in exile?’ they do so only because they were told to. If they had sincere intent and earnest desire, and cried out in truth, Moshiach would surely have come already.

What more can I do to motivate the entire Jewish people to clamor and cry out, and thus actually bring about the coming of Moshiach. All that has been done until now has been to no avail, for we are still in exile; moreover, we are in an inner exile in regard to our own service of G-d.

All that I can possibly do is to give the matter over to you. Now, do everything you can to bring Moshiach, here and now, immediately.

May it be G-d’s will that ultimately ten Jews will be found who are stubborn enough to resolve to secure G-d’s consent to actually bring about the true and ultimate Redemption, here and now immediately. Their stubborn resolve will surely evoke G-d’s favor, as reflected by the interpretation of the verse, “For they are a stiff necked people; You will pardon our sins and wrongdoings and make us Your possession.”

I have done whatever I can; from now on, you must do whatever you can. May it be G-d’s will that there will be one, two, or three among you who will appreciate what needs to be done and how it needs to be done, and may you actually be successful and bring about the true and complete Redemption. May this take place immediately, in a spirit of happiness and gladness of heart.

View the video with English subtitles:

Tazria-Metzora 5751: The “Geuloh Illness”
by

Tazria-Metzora 5751: The “Geuloh Illness”

Moshiach in Exile is Called “Metzora”

In many years the Torah portions of Tazria and Metzora are read together on the same Shabbos.  Parshas Tazria begins with the words “a woman who gives seed and gives birth to a male” — according to Chassidus, this hints at the birth (revelation) of the soul of Moshiach.  Giving seed refers to our deeds and effort (“avodah”) in the time of exile, followed immediately by the sprouting — the complete Geuloh.

Metzora refers to Moshiach; as our sages say: he bears our sicknesses.  The name of Moshiach in the time of exile is “Metzora” (one suffering from the spiritual skin ailment called Tzoraas).  The opening words of this parsha, “This is the Torah of the metzora on the day of his purification” — the day of his purification, the day that the nega on his skin is healed, meaning when he (Moshiach) is revealed and redeems the children of Israel in the true and complete Geuloh.

What is the connection?  Tazria is birth, meaning the eternal Geuloh; Metzora is one who needs to be brought to purification.  Seemingly, if the eternal Geuloh is “born”, it is not related in any way to the state of a metzora, who is connected with illness and exile.  However, the content of parshas Tazria is all about the various types of lesions of a metzora, which pertains to exile.  And, parshas Metzora actually teaches the laws of the purification of the metzora, the inyan of Geuloh.  Seemingly, it should be reversed?!

Tzora’as — Illness After Completing Everything

It turns out that the order is of the parshiyos and their subjects is exact.  The illness of tzora’as becomes relevant only at the very end of golus.  The verse that begins to describe the illness of tzora’as states “A man [‘Adam’] who has a on the skin of his flesh…”, and the Zohar states that “Adam is a great level, the perfection of everything”.  If so, how could he be subject to illness?!  The answer is: although he has rectified everything Continue reading →

Shemini 5751: Unifying the Limited and the Unlimited
by

Shemini 5751: Unifying the Limited and the Unlimited

Periodically parshas Shemini (“Eighth”, referring to the 8th day of setting up the Mishkan in the desert) is read 8 times (this occurs outside of Eretz Yisroel in a non-leap year when Pesach falls out on Shabbos).  This gives rise to the expression “Shemini Shmoneh Shmeina”, meaning “[When parshas] Shemini (“Eighth”) [is read] Shmoneh [eight times, then the year will be] Shmeina [fat]” — with material and spiritual abundance.  (And is drawn into all the coming years until the next time it will be read 8 times.)

The “eighth” that is mentioned in this parsha is the beginning of the indwelling of the Shechina in the Mishkan. The world derives from 7,  which represents G-dly light as it is enclothed in the Creation. The number 8 represents the G-dly light above Creation, and it is specifically on the 8th day that we find the Shechina being revealed in the Mishkan.

Ultimate Purpose of Creation

Hashem’s intent in creating the world is that the G-dly light that is above the world (represented by Shemini, 8th) will not remain separate but rather will be drawn down to be revealed in the world in a way that the world, on its own terms, will be able to receive this revelation.  This means the revelation above limitation being unified with limitation itself. When these two aspects are unified, the recipient beomes a vessel to accept this revelation in an internalized way — the revelation of Continue reading →

by

3) Kuntres 18 Nissan: Guarding the Intellectual Soul

What is easier: keeping a powerful beast like a cow or a bull locked up in it’s pen, or a bird?  Which requires “additional guarding”?

Although a bird possesses nothing of the power that the bull has, it has an additional ability that even the most powerful beast lacks — the power of flight. Thus, fences are sufficient to keep a mighty bull locked up, but a tiny bird is not properly guarded unless the walls are capped by a roof.

In Halocho this expresses itself in the laws regarding courtyards — that a large courtyard that is not covered by a roof is considered a carmelis (by Rabbinic decree, even though according to Torah it is a private domain (reshus hayochid)), but if it is covered with a roof then it remains a private domain according to Rabbinic opinion as well.

The maamor printed for 18 Nissan, 5751 (anniversary of the Rebbe’s Bris Mila)  explains this in terms of our Divine service: the animal for which fences are sufficient is our animal soul; the bird that requires a roof is our Intellectual Soul (Nefesh Hasichlis).  The animal soul, while powerful, has four legs on the ground and looks down — it’s only attraction and interest is gashmiyus.  It is enough to build fences to pen it in.  But the Nefesh Hasichlis, while it is a human intellect which relates to worldly things, possesses an inclination to “fly away” to contemplate things which are of a higher nature. Thus it needs a roof as well.

What is this roof?

In our Divine service, the “roof” is Continue reading →

by

2) Kuntres Yud Alef Nissan 5751: Prayer of the Rich Man

This discourse of the Rebbe was edited and printed for distribution for the Rebbe’s birthday, 11 Nissan, 5751.  A lengthy and deep discourse, we mention here only the main points, reflecting the themes of the Dvar Malchus sichos from the same period.

“Tefilla leMoshe” is called by our sages the prayer of a rich man, and “Tefilla leDovid” is the prayer of a poor man.  Since tefilla is defined as our asking for our needs, what is a rich man’s prayer?  What does he need?

We find that according to Torah one must fill the needs of the poor man.  This doesn’t only mean those necessities required by every person, it means we are obligated also to fill his personal needs.  If he had previously been wealthy and was accustomed to a servant and a horse to run before him, then for him such a thing is lacking and we must provide it for him.  One is obligated to fill what he lacks, but one is not obligated to make him rich.  Thus, it comes out that even having a servant and a horse running before him (i.e. to be not lacking anything) is still not wealthy.

Wealthy, explains the Rebbe, is “superabundance”, which is more than just that nothing is lacking.  Furthermore, it means that this abundance is not received from another source (and thus could be cut off or taken away); rather, it is inherently his — making him rich in essence (עשיר בעצם).   This is why our sages say “there is no one wealthy except in da’as (knowledge)”.  Rich (in knowledge) means that what he has learned has become unified with him and part of him as a result of his own effort (as opposed to remaining on the level of what others taught him).

Back to the question: one who is rich has superabundance — what, then, is his prayer?!  The Rebbe answers: Continue reading →

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

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 Egyptians.  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 Continue reading →