Revealing the Geuloh via Understanding
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Revealing the Geuloh via Understanding

Understanding the “Derech Hayashara”

Remember the “old days”?  Not so many years ago a driver setting out on a journey needed to keep some good road maps in his car, in order to figure out the best way to get from “here” to “there”.  Today, we happily rely on GPS-guided applications that in a flash show us the quickest and easiest way to reach our destination, even if we have never been there and don’t even know exactly where it is.

With that in mind, we can apply the Rebbe’s assertion that the development of technology in the physical realm mirrors similar developments in the spiritual realm1.  Meaning: if we have GPS guidance in the physical, there must also be a “spiritual GPS” to show us the direct way to reach our spiritual destination.  Of course, we are referring to the “direct path” (דרך הישרה)2 that the Rebbe stated explicitly: learning the subjects of Moshiach and Geuloh.  This, explains the Rebbe in a number of sichos, is the “direct path” to bring the Geuloh in actuality.  This is our GPS guidance to reach the destination of the true and complete Geuloh.

It may seem counter-intuitive to Dor Hashvi’i – the generation raised on Mivtzoyim, Tahalucha, Lag B’Omer parades, etc. – to hear from the Rebbe that the direct path to fulfill the goal of bringing Moshiach is through learning seforim!  Are we going back to the first generations of Chabad? With the Rebbe we know there is no “going back” only “going forward” (also like GPS!).   The challenge in digesting this particular route to the Geuloh arises from our own lack of understanding.

Maybe you and I once chuckled at hearing how alter-Chassidim, ba’alei avoidah, had trouble grasping that when the Rebbe said to do Mitvtzoyim he meant actually going out to the street and putting tefillin on another Yid!  Despite being truly chosheveh alter-Chassidim, they were nonetheless “stuck” in the avoidah of previous times (avoidah which, by the way, was never nullified, and which the Rebbe expected them to keep doing and to influence their students to progress in that avoidah in our times as well).  Fact is, the Rebbe has confronted us with the same challenge: not to be “stuck” with the previous forms of avoidah to which we became accustomed (which also were never nullified, and of course we must keep doing them).  Bottom line: the Rebbe declared that there is a new thrust in avoidah – learning Moshiach and Geuloh – and it is the main thrust which will bring success to all the other avoidahs (including the avoidah of kabbolos pnei Moshiach).

With the help of the following interesting series of events regarding Rebbi Akiva, maybe we can “unstuck” ourselves from our difficulties:

The famous martyrdom of the “asara harugei Malchus” (the deaths of the Ten martyrs, read on Yom Kippur3) was a rectification of the sin of the brothers who sold Yosef.  It was one of the most essential, powerful and necessary rectifications in the span of all existence – giving power for elevating the sparks “until Moshiach”4.  We can ask: if this was really such an important development, why did the rectification of this sin remain in limbo for almost 1700 years (from the sale of Yosef until the martyrdom at the hands of the Romans)?  “What took so long?!”  

The explanation:

Many seforim5 point out that there were only 9 brothers involved in the sale: Reuvain wasn’t present, nor was Benyamin, and Yosef himself was the one sold.  This raises the question: why were there 10 martyrs?  There seemingly should have been only 9?  And why should Rebbi Akiva be a part of this atonement – he was a ben geirim and thus did not belong to any of the shevatim!?

The seforim answer by referencing the gemara which tells of Shimon HaAmsoni6, the sage who would interpret each occurrence of the word “es” את in the Torah as giving an additional meaning to the posuk.  This was true until he reached “You shall be in awe of [es] Hashem your G-d” – he had no way to expound this “es”, because according to his understanding the awe one should have for Hashem must stand alone.  “Until Rebbi Akiva came and expounded” that this instance of the word “es” comes to add having awe of Talmidei Chachomim.  “Until Rebbi Akiva came” implies that until Rebbi Akiva this concept was not grasped intellectually and thus not expound.

What happened as a result shows us vividly how bringing new Torah concepts into human understanding brings about cosmic developments:

As explained in many sources, the 9 brothers swore secrecy not to tell their father Yaakov about the sale of Yosef.  But they needed a 10th.  Binyamin and Reuvain weren’t available, so they included the Eybershter in their vow.  This meant that in order to atone and rectify this inyan, it wouldn’t be enough for 9 tzaddikim to die as martyrs in place of the 9 brothers – there would need to be a 10th who would be in place of the Holy One (so to speak).  But as long as there was no basis according to human understanding of Torah to equate a flesh and blood Talmid Chochom with the Eybershter, it was impossible to stand someone in the place of the Holy One.

This critical rectification waited and waited…“until Rebbi Akiva came”.  Rebbi Akiva came7 and expounded that having awe of Hashem includes having awe of Talmidei Chachomim.  Now that Rebbi Akiva brought this concept into human understanding of Torah – to equate awe towards a Talmid Chochom with the awe of Hashem Himself – it became possible to bring a Talmid Chochom in place of Hashem8.  Now it was possible to bring about the rectification of the Eybershter (so to speak) together with the 9 brothers.  And Rebbi Akiva himself, as the one who made this possible, merited to be the 10th!

(And if it seems like he received a punishment rather than a reward, let us note the sources9 saying that a wicked Roman was miraculously switched for each sage and killed in his place.  As the Mitteler Rebbe writes: “the 10 harugei Malchus didn’t feel suffering.”10  All this in addition to the lofty level they reached of “no creature can stand in their portion” in the World to Come.11)

Let’s try to understand how it works:

First, the Rebbe teaches a principle: “it is known that all revelation is via Torah (Torah is light).”12  Since we are trying to bring about the revelation of Moshiach and the true and complete Geuloh, it should not be surprising that it comes about through Torah.  As the Rebbe explains: by learning Torah in a way of “understanding and grasping, until the intellect of the person who is learning becomes one with the inyan he is learning…we merit the revelation of Pnimiyus Hatorah that will be in the Time to Come.”13  When we truly learn to understand and grasp the subject, this brings about the inyan of Geuloh.

Similarly, in the beloved hiskashrus maamor “B’Yom Ashtei Asar”, the Rebbe explains the midrash about those who choose various ministers and governors and, in contrast, the “clever one” who chooses the King himself.  The emphasis in the maamor seems to be on the atzmus of a Yid choosing the Eybershter.  Yet, the Rebbe points out that the one who chooses the King is called the “clever one”.  Why clever?  His choosing of the King comes from etzem haneshoma and not intellectual considerations?  Yet he’s called clever because he internalizes his choice of the King into his intellect.  He achieves intellectual understanding of the choice made by his etzem haneshoma.  As the Rebbe states in the maamor: “As long as there is no internalized influence [hashpa’ah pnimis]…the main thing is missing…the drawing down into pnimiyus…is the learning of Torah…”14  It is true that Emunah and Kabbolos ‘Ol are the fundamental basis of everything in avoidas Hashem, but until they are brought into intellect and internalized – the main thing is missing.   Same thing regarding the Geuloh – it must be internalized intellectually.

The Rebbe explains it also in the kuntres “Torah Chadasha” for Shavuos 5751.  There the Rebbe explains that Beis Shamai were indeed sharper than Beis Hillel, and so too their Torah.  However, since the majority of sages were not close to Beis Shamai’s level, they ruled like Beis Hillel.

“But in Yemos HaMoshiach the halacha will be like Beis Shamai – because the conclusions (שיקול דעת) in the nature of the intellect of the sages of Israel will undergo change together with the change in the state of the world in Yemos HaMoshiach (in accordance with the rule that “a judge can only decide based on what his eyes see).”15

All changes in the world (and in the “small world – this is the person himself”) come about through learning Torah, and particularly pnimiyus Hatorah.16  (Obviously, we are not talking about the ego-based learning that Chassidim ridicule, but rather learning with Chassidishe bittul.)

As the Rebbe explains in Kuntres “Torah Chadasha” mentioned above, the task of Moshiach is not accomplished by the lofty levels he reaches, but specifically by his efforts to draw these lofty levels (which are above human understanding and even above Torah understanding) into Torah understanding and further into human understanding.  The Geuloh is brought about through learning and understanding what Moshiach is teaching.  Without that – we remain outside, r”l.

From this we see how even the most important cosmic matters – the rectification of the sale of Yosef, and in our time the true and complete Geuloh – are drawn into the world when human understanding of Torah becomes a vessel for the required concepts.  And from this we can gain insight into why the Rebbe Melech HaMoshiach in his task of bringing the Geuloh demands from us to learn and internalize the “sampling” of the new Torah of Moshiach we have been given – because only by understanding and grasping the Torah concepts of Moshiach and Geuloh in our human intellect do we draw the makif into pnimiyus (via the power of atzmus) and bring the Geuloh into the world.

יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד!

  1. Letter to Mordecai Shoel Landow, 13 Marcheshvan, 5734 printed in “Letters From the Rebbe” in English.  ↩︎
  2. Sichos of Tazria-Metzora, Balak, Ki Seitze 5751, and Chayei Sara, Lech Lecho, Vayeitze 5752.  And see Likkutei Torah, Shir haShirim 12b-c explaining the difference between “orach” אורחַ and “derech”: that orach can give nurture to evil yenikas hachitzonim (as with “orach k’nashim”) or can be exclusive (”orach tzaddikim” – a way only for tzaddikim), whereas “derech” is accessible to all without concern of yenikas hachitzonim.  And note sicha of 12 Tammuz, 5710, end of ois 10. ↩︎
  3. Sefardic minhag is to read it on Tisha B’Av. ↩︎
  4. Mitteler Rebbe, Shaarei Teshuva, 46c.  ↩︎
  5. In particular, we are referencing Pesach Eynayim of the Chid”a, the Shelo”h, and Rabbi and Mekubal Shimshon ben Pesach HY”D of Ostropolya (who himself died al kiddush Hashem in the massacres of Tach v’Tat (5408-09 [1648-49 c.e.])).  Also the sefer Bas Ayin noted below. ↩︎
  6. Pesachim 22b, “and some say Nechemya HaAmsoni”.  See also Bava Kamma 41b and Kiddushin 57a. Also see the Talmud Yerushalmi (Brochos 9:5) with variations. ↩︎
  7. From where did Rebbi Akiva come?  The Chid”a writes: He came from his successful ascent to the spiritual “pardes” where it was revealed to him how lofty Talmidei Chachomim. Alternatively, he came with 24,000 students showing that he was a spark of Moshe Rabbeinu.  The Chasam Sofer suggests that because he “came” to be a Talmid Chochom from previously being an Am Ho’aretz he was in a unique position to recognize and teach this insight. ↩︎
  8. Sefer Bas Ayin, Terumah: “the main aspect of a Talmid Chochom is that he is always clinging to the source of Holiness and is disgusted by the taivos of this world…when he is in such a state then the Creator, blessed be He, rests His Shechina within him.  From a Talmid Chochom like this one should have awe, for it is really awe of the Holy One blessed be He and his Shechina. By Rebbi Akiva this aspect was in a state of revelation…and thus he expounded to include Talmidei Chachomim.” ↩︎
  9. Pirkei Heicholos, Rabbeinu Bechaye on Bereishis 44:17, and Emek Hamelech Shaar Olam HaTohu ch. 69.  Brought in Shu”t Meshaneh Halachos 9:221 (Harav Menashe Klein): “we find in Pirkei Heicholos of Rebbi Yishmoel brought in the sefer Emek Hamelech…regarding the 10 harugei malchus…these tzaddikim were not killed but rather they were switched with [the Roman potentate] Lupinus, and his family and his servants were killed in their place…” ↩︎
  10. Mitteler Rebbe, Shaarei Teshuva 56b. ↩︎
  11. Sukkah, 53a.  ↩︎
  12. Kuntres 15 Menachem Av, 5751, ois 3. ↩︎
  13. Kuntres Lag B’Omer 5751, end.  ↩︎
  14. Ois 12. ↩︎
  15. Ois 13. ↩︎
  16. Likkutei Sichos 15, Noach sicha b, ois 1:
    ”איז דאס גופא וואס עס האט זיך דעמאלט אנגעהויבן א נייע התגלות אין חכמת התורה … איז “גורם” התפתחות פון חכמות העולם…” ↩︎

Dark Stock photo by Vecteezy

Shavuos: “The New Torah That Will Go Forth From Me”
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Shavuos: “The New Torah That Will Go Forth From Me”

One of the most prominent features of the Messianic era is the spreading forth of Divine knowledge.  It begins with Moshiach Tzidkeinu himself (“he will possess great wisdom greater than Shlomo Hamelech, and will be a great Prophet (Novi) close to [and exceeding] Moshe Rabbeinu”), and proceeds to the entire Jewish nation (“Yisroel will be great sages and will know the hidden things and will grasp the knowledge of their Creator according to their [individual] ablity”).  This is expressed by the verse in Yeshaya “Because Torah will go forth from Me” (“כי תורה מאתי תצא”), upon which the Midrash explains “A new Torah will come forth from Me, innovation in Torah (chiddush Torah) will go forth from Me” (תורה חדשה מאתי תצא, חידוש תורה מאתי תצא).  [As explained in many places in Chassidus, the “new Torah” refers to new and deeper understanding of the very same Torah that was given to Moshe Rabbeinu at Har Sinai: the very same Torah, the very same letters, etc.]

PROPHECY AND HALACHA

The Rebbe explains that there are two aspects to the chiddush Torah: the newly revealed secrets of the Torah, and chiddush in halacha (specifically: using the fins of the Levyoson to shecht the Shor Habar, as the Rebbe will explain in depth.)

That Moshiach will reveal secrets of Torah is readily understood.  But to say that he will make innovations in halacha presents a difficulty, because (as mentioned above) Moshiach is a Novi and there is a priciple that a Novi is not permitted to make innovations in halacha (אילה המצוות, אין נביא רשאי לחדש עוד דבר מעתה).  Furthermore, what is the idea of an innovation in Torah anyway?!  The entire Torah (including the future innovations of a  sage, “talmid vosik“) was given to Moshe Rabbeinu on Har Sinai — so what room is there to “innovate”?

The answer the Rebbe gives is that the effort of the talmid vosik to find and reveal the answer (using the 13 rules through which the Torah is explained) makes it his own chiddush.  On a deeper level, such a chiddush is only revealing something that was “concealed, but existing” (העלם שישנו במציאות).  Meaning that using the tools of the 13 rules the human intellect is capable of revealing this concept.  But in the Messianic Era, the chiddush will come from the level of things which are “concealed, and not in existence” (העלם שאינו במציאות).  Meaning that human intellect could never arrive at such a conclusion, it must be revealed into human intellect from Above by the Holy One, blessed be He.  Thus the midrash tells us that this new dimension of Torah comes “from Me” (from Above) and “goes forth” — goes out into human intellect.

This also answers the difficulty of Moshiach as a Novi making innovations in halacha: Continue reading →

B’haalosecha 5751: The Flame Rises on its Own
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B’haalosecha 5751: The Flame Rises on its Own

The Rebbe many times repeats the words of Tanya, chapter 37, that all the lofty revelations of the time to come are dependent on our Divine service during the time of exile.  Although this is well known among those who learn Chassidus, there is nonetheless a common misconception that once we finish our labor in Golus, than everything else happens automatically.  In almost every Sicha of Dvar Malchus, the Rebbe drives home the point that the end of exile is not the end of our labor.  In this Sicha it is expressed as “lighting the lamps until the flame rises on its own.”

This is Rashi’s commentary on the words of  Hashem to Aharon HaCohen in our Parshah: “When you light the lamps [of the menorah]”.  Says Rashi, this literally means “when you bring up the lamps”, because Aharon “is required to kindle the lamp until the flame rises by itself.”

The object is not simply that the lamps should be illuminated (the lamps referring to neshomos Yisroel), because this occurs also while Aharon is holding the light to them.  The Torah doesn’t say “light up the lamps”, but “bring up the lamps”.  This means that even when the one who lights them removes his influence, the lamps stay lit.  The Rebbe emphasizes that this means that the  lamps burn on their own accord even without any outside influence.

Even though lighting and bringing up the lamps comes about through lamp-lighting Jews, nonetheless the lamp must be ignited in a way that afterward the light comes from itself, the flame goes “on its own”, without needing any assistance from the lamp-lighter.

This means that even though a person didn’t “light himself up” — he had a Rebbe, parents, teachers, mashpiim, friends, etc. who helped “light him up” with an enthusiasm in avoidas Hashem — nonetheless, the complete and true avoidah is when (after he is “lit up” by others) he becomes a “flame which rises on its own”.  This means his own existence alone is what drives him, and not the influence of a mashpia (not even The Mashpia).

The significance to our times, after Gimmel Tammuz, should be obvious.  We are not presently operating in an environment where we see the Rebbe giving dollars, a piece of lekach, Kos Shel brocha, or an enthusiastic wave of the hand.  But if one refers to the decades when Chassidim saw and felt all of that as “the good old days” — he is missing the point!  The “complete and true avoidah” is not when a Yid feels excited when the Rebbe is “lighting him up”, but rather after that, when he can prove that the Rebbe was truly successful in lighting him up because his fire for serving Hashem “rises on it’s own” — even when the “lamp-lighter” pulls away the lighter!

This may sound like a daunting challenge, to bring ourselves to Geuloh-dik avoidas Hashem without the “Mashpia” (the Rebbe) lighting us up.  Firstly, we don’t have any choice in the matter: either we do this or, chas v’sholom, cool off.  As to the “how” — how can we bring ourselves to this avoidah the Rebbe wants from us, to rise up on our own accord?  The Rebbe brings in the Sicha from the Rebbe Rashab:

The nature to rise up [to its source] that is found in fire is not like something additional to it, not because it feels the loftiness of its source; but rather, because of its bittul and its lack of a metzius…

The more bittul we achieve, the less we are concerned with our own metzius (our feelings and our experiences of the Rebbe) and instead focus on what the Rebbe wants from us, we will find that we are “lit up” to bring Moshiach (in both our personal avoidah and our avoidah with others) in a more complete and true manner than was the case in the “good old days”. We will truly rise up on our own!

7) Kuntres Shavuos 5751: “Above” is Created From Below
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7) Kuntres Shavuos 5751: “Above” is Created From Below

As explained in Chassidus, Sefiras Ha’Omer precedes Matan Torah because we must refine the 49 aspects of our Nefesh Behamis (animal soul) before we can receive the Torah. But the Torah itself was given to us to refine our animal soul (as Moshe argued to the Malochim who wanted Torah kept in the Heavens that Mitzvos like “Do Not Steal” only apply to one who has to combat an evil inclination). This raises the question: is refining the animal soul for the sake of receiving the Torah, or is receiving the Torah for the sake of refining the animal soul?!

To answer this, the Rebbe points out the language pertaining to Sefiras ha’Omer: to count seven complete weeks (שבע שבתות תמימות). The Midrash asks when are the weeks “complete” תמימות? “When Yisroel are doing the will of the Omnipresent.”  This “doing the will of…” is accomplished through the love of “all your might” בכל מאודך (as we say in Shema). When we achieve this level — which is beyond our limitations — Hashem responds to us in a similar fashion, “as water reflects a face” כמים הפנים לפנים.  Meaning that Continue reading →

Parshas Naso, 5751: The Year (in which) Moshiach is Revealed
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Parshas Naso, 5751: The Year (in which) Moshiach is Revealed

In the sicha of Parshas Naso, the Rebbe states as follows:

This is especially emphasized in this year — the year 5751 (1991) which stands for “I will show wonders”– beginning with the wonders that we already saw in actuality, revealed in the eyes of the whole world, in this year [referring to the miracles of the Gulf War].  That through [these events] the words of the Yalkut Shimoni midrash were fulfilled: “In the year that Melech Hamoshiach is revealed all the kings of the world will quarrel, the king of Persia [Iran/Iraq], the king of Arabia, and the Holy One, blessed be He, says to the Jewish people, “my children, do not be afraid, all that I have done I only did for you…the time of your Redemption has arrived.”  Since that time, we are already standing at [the closing section of the Yalkut Shimoni midrash] “in the hour that Melech Hamoshiach comes, he announces to the Jewish people and says humble ones, the time of your redemption has arrived.”

Prior to and during the first Persian Gulf War, the Rebbe made frequent references to this Yalkut Shimoni midrash, but here, for the first time, the Rebbe says unequivocally that “it has been fulfilled”, specifically quoting the words “in the year Melech Hamoshiach is revealed”.  In other words: in 1991 Melech Hamoshiach was revealed.  But despite this, as the Rebbe points out in other sichos, the Jewish people are still fearful and require Moshiach to tell them not to be afraid and to inform them that the Geulah has arrived.  But the “breakthrough” has happened: the year Melech Hamoshiach is revealed.

To add further insight:

“The year in which Melech Hamoshiach is revealed…” (“שנה שמלך המשיח נגלה בו”). The word “year” in Hebrew is feminine, and grammatically we would expect this Midrash to read “נגלה בה“, meaning “in her [the year, feminine]”.  So we need to explain why it says “בו” instead of “בה”: “the year Melech Hamoshiach is revealed in him“[masculine].

Regarding this logical question, it will help to take a look at the Ohr Hachama, the commentary of R’ Avraham Azulai, z”l, on the Zohar:

[…]so to it will be with the Moshiach after he merits to that neshoma and recognizes himself that he is Moshiach, as it states [in the Zohar] Moshiach will be revealed but he still won’t be recognized by the rest of the people[…] (Shemos 7b, quoting R’ Chayim Vital, z”l)

This describes how the initial “revelation” of Moshiach is when the neshoma of Moshiach is revealed to the individual who has been chosen by Hashem to be Moshiach. At the time that this individual receives the neshoma of Moshiach it is a private revelation, “but the rest of humanity will not recognize him”; only later will he be revealed to the people as Moshiach—what we refer to as the “coming of Moshiach”.

We could say that the Yalkut Shimoni’s use of the word “בו” transforms the literal meaning to “the year that Melech Hamoshiach is revealed in him”, a hint to “the year that [the neshoma of] Melech Hamoshiach is revealed in him [the one who will be Moshiach].”  In 5751 there was a revelation of the “yechida of the yechida”  (the lofty soul of Moshiach) in Moshiach himself.  The delay is the recognition of this by the world.

The reason for this “delay” is found in the Ohr Hachama on Shemos 9a, where it state:

“Moshiach can’t redeem Israel from below…only from Above…there needs to be an awakening from below in order to awaken the rachamim from Above, even if the physical Moshiach wants to redeem [them], only according to what Yisroel arouses Above can the Moshiach act….”

This describes a situation where there already exists the individual to whom has been bestowed the lofty neshoma of Moshiach (“the physical Moshiach”).  He himself knows that he is Moshiach, but the revelation is not yet recognized by all of Israel.  We can see this in the language of the Yalkut Shimoni itself: the Midrash begins with “the year in which the King Moshiach is revealed”, and the Midrash concludes with “the hour in which the King Moshiach comes”.

The year in which Moshiach is revealed refers to the initial revelation, when there is still a need to explain the events of the world to the Jewish people, “don’t be afraid”, etc. The hour when Moshiach comes refers to that transcendent moment when the Jews themselves are able to actually see and recognize the light of Moshiach (as stated in the continuation of the Yalkut Shimoni, brought in different sichos).

In other words, two distinct stages: the revelation of Moshiach which precedes and is distinct from the coming of Moshiach.  The Rebbe is informing us that the first stage has been fulfilled, and we have transitioned to the second stage, which is dependent wholly on the efforts of Yisroel, as the Ohr Hachama writes: “only according to what Yisroel arouses Above can the Moshiach act….”

Therefore, it is understood the words of the Rebbe (28 Nissan): “I have done all that I can do, now I give it over to you to do all you can do to bring Moshiach in actuality”.  If we truthfully cry out “Ad Mosai” (“until when”), we are really asking the question on ourselves: because while Moshiach is the one who brings the Geuloh, Moshiach’s ability to act comes from us.

See 5751–The Year Moshiach Is Revealed for more insights into the relevance of this Yalkut Shimoni to the Gulf War and the present world situation.

Bamidbar: How to Reach Hashem’s Essence
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Bamidbar: How to Reach Hashem’s Essence

The sicha of Shabbos Parshas Bamidbar is an anomaly in the Dvar Malchus sichos, because here the Rebbe doesn’t mention the word Moshiach or Geuloh at all until the very end of the sicha.  Nonetheless, when we examine what the Rebbe does address here, we find that the Rebbe really is teaching us a vital element in actualizing the Geuloh.

There is a concept in Pnimiyus Hatorah called “ratzo v’shov“, which refers to two divergent directions in serving Hashem: “ratzo” means the desire of the neshoma to run away and escape the bonds of the world and the physical limitations of the body.  This is described in Tanya as the nature of the neshoma, like a flame that seeks to rise up and separate from the wick even at the expense of its own existence.

On the other hand, there is the direction of “shov“, which means to return to this world in order to fulfill Hashem’s Will which are Torah and Mitzvos in this world.  How does a Yid manage to unify these two opposites?  If my desire is to escape the world, then every moment in the world is against my will and therefore unpleasant.  But if my desire is to be in the world and fulfill Hashem’s Will here in the world, then I surely don’t want to escape and run away.  How are we supposed to fulfill both “ratzo” and “shov“?!

The way to do this, explains the Rebbe, Continue reading →

6) Kuntres Lag B’Omer: Open My Eyes
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6) Kuntres Lag B’Omer: Open My Eyes

This discourse starts with the words of Tehillim “Open my eyes and I shall gaze at [hidden] wonders from Your Torah” (“גל עיני ואביטה נפלאות מתורתך”).  This should immediately grab our attention, since the Rebbe called this year “I will show wonders” (“אראנו נפלאות”) and over the year would proceed to explain that all we need to do is “open our eyes”.  In this discourse the Rebbe explains to us what this means.

The verse mentioned above has a connection with Lag B’Omer (when the maamor was originally said, and when, 14 years later, it was published in 5751).  Because the word גל (“Gal” — Open [my eyes]”) contains the same letters as “Lag” B’Omer ל”ג בעומר.

Lag B’Omer is not only the day that Rabbi Shimon bar Yochai appeared (to fleshly eyes) to pass away, but it was the day of “the main revelation” of the inner dimension of Torah.  As brought in the Zohar that Rashbi revealed “holy words that he had not revealed over the course of his life (because the things he revealed [at the time of his passing] were the highest matters, that even Rashbi had been afraid to reveal then prior to this.)”.   Who fails to see the bold hint here —  that the Rebbe, in the year before our fleshly eyes perceived 27 Adar and Gimmel Tammuz, is revealing the us (in Dvar Malchus) things which had not been revealed previously.

The Rebbe proceeds to address a simple question: if the inner dimension of Torah is concealed from us, then the request should be “reveal to me” the hidden matters.  But the verse requests instead “open my eyes” — implying that the concealment is due to the eyes and not to the matters being hidden from sight.

The answer is that the Torah was given in order that Continue reading →

Behar-Bechukosai: A Dwelling Place — Below
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Behar-Bechukosai: A Dwelling Place — Below

The Rebbe address in this Sicha the split between Above and Below, between “Oneness” and multiplicity. Paraphrasing the Mishna in Pirkei Avos: the dimension of “one utterance” and that of “ten utterances”.

The aspect of “one utterance” (through which the world could have been created) refers to the higher dimension, where the simple Oneness of G-dliness is the only reality, and any created entity is completely nullified to that Oneness, losing all individual importance.

The aspect of “ten utterances” (through which the world was created) refers to the lower reality where every entity has it’s own role and unique importance distinct from the greater unity and Oneness. This dimension of reality, however, can impose upon — and even conceal — the Oneness that underlies and permeates Creation.

In other words, “one utterance” brings a complete nullification of the world, whereas the “ten utterances” are what generate the reality of world (although in a way where the world is permeated with Holiness drawn down from Above).  The “problem” here is that each one cancels out the other, which is not the Divine intent.  Says the Rebbe:

..the true perfection is the combination of the two together — that also the level of G-dliness that is above the world (“one utterance”) is drawn down and revealed and permeates the multiplicity of the individual created begins (“ten utterances”).  Through this the intent of Creation is fulfilled, that the Holy One desired a dwelling place in the lower realms.

What is the true definition of the famous expression דירה בתחתונים (a “dwelling place in the lower realms”)?  It is the unification of Continue reading →

Keep Your Eyes on the Rebbe!

In the sicha of Parshas Emor, that Rebbe makes the following enigmatic statement:

[The Geulah and building of the 3rd Beis Hamikdash] will be hastened through the study of Torah, and of Chassidus in particular. This also includes looking into the face of your Rebbe, which helps one’s understanding…

This concept is found in the Gemara (as brought in the sicha of Emor), and the Rebbe himself wrote (in the early years of his leadership) that a person should imagine the face of the Previous Rebbe or look at his photo, explaining the benefits that come from this.  So why mention it seemingly “out of context” in a sicha in 5751?

It can be understood that the Rebbe is not only saying to look at the Rebbe’s visage, whether in person or via a photo, but something more than this.  The Rebbe is giving us advice how to better understand these sichos of 5751-52, where the Rebbe is speaking openly about Moshiach in unprecedented ways: when we are learning here about Moshiach, we need to know whom we are talking about; that this is not just “learning Torah lishmah“, but has very practical ramifications. How will we properly understand what the Rebbe is trying to tell us about the identify of Moshiach, and whether we are waiting for him to come or if he has already come? Simple: Keep your eyes on the Rebbe!

Read the following words from the sicha of Behar-Bechukosai as they are without “looking at the face of the Rebbe”, then read them again with the Rebbe in mind — you will understand very well the “enigmatic” advice “which helps one’s understanding“:

Immediately we will see that Moshiach is already found among us, and every single Jew will point with his finger and say “Behold, this one (is the Melech haMoshiach, and he already) came”.

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5) Kuntres 13 Iyar: Like Which Brother?
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5) Kuntres 13 Iyar: Like Which Brother?

This Chassidic discourse was printed in honor of the Yahrtzeit of the Rebbe’s brother, Yisroel Aryeh Leib.  Fittingly, it begins with the words of the posuk “Oh, that you were like a brother to me,” (Shir Hashirim, 8:1). Rashi comments that this verse refers to the way Yosef dealt kindly with his brothers even though they had mistreated him (by selling him as a slave to Egypt).  Contrasting this: there is a midrash which says that the verse refers to his beloved brother Binyomin, who, unlike his older brothers, had no hand in selling Yosef down to Egypt.

The discourse goes into depth about the nature of free choice, and the responsibility of Yosef’s brothers for selling him even though later Yosef reveals that it was divinely orchestrated for the good —  so that Yosef should rise to power in Egypt and be in a position to provide for his family when they sought respite from the famine in the land of Canaan.  However, we are now only going to focus on the part of the discourse that shows an open connection to the sichos of Dvar Malchus.

The verse “Oh, that you were like a brother to me,” is a request from the Jewish people to Hashem — to relate to us like a brother.  It is understood why we would interpret it to be referring to the brothers who sold him: the brothers did evil to Yosef but he repaid them with kindness.  Similarly, we request from Hashem that even though we have “done evil to Him” through our sins, He should repay us with kindness.  However, as we know from the story in chumash, Yosef’s kindness followed the trials and tribulations that he put the brothers through in order to bring them to do teshuva and acknowledge their sin.  By asking for Hashem to relate to us like Yosef to Binyomin, who had no hand in the sale of Yosef, we are asking for open and revealed good without any “trials and tribulations”.

The difference between the two interpretations (whether the verse is referring to Yosef’s conduct to his 10 brothers or to Binyomin) will be understood as the difference between a number of contrasting concepts, all of which contain a common thread.

On the one hand we have Continue reading →