Video Shiur: Vayera 5752

Spiritual Unemployment

Chabadinfo.com Exclusive: In the most recent Sicha we heard from the Rebbe on Parshas Vayera, in the year 5752, the Rebbe explains that all the work has been done, and we are ready for the coming of Moshiach ● Learn this week’s Sicha with ChabadInfo.com’s Weekly Shiur of the “Dvar Malchus” Sicha in English, presented by Rabbi Menachem Mendel Lipskier, Mashpia of Mesivta of Melbourne, Australia ● Watch Video

 

Vayera 5752: To Really Want Divine Revelation

This sicha begins with the story of the Rebbe Rashab as a young boy.  On his 4th or 5th birthday he was brought to his grandfather, the Tzemach Tzedek, to receive a blessing.  When he entered his grandfather’s room he burst out in tears and said “In cheder, we learned that G-d revealed Himself to Avraham.  Why does He not reveal Himself to me?”  The Tzemach Tzedek responded: “When a Jew (alternatively, ‘When a tzaddik’) who is ninety-nine years old recognizes that he must undergo [the spiritual service of] circumcision, he is worthy of having G-d reveal Himself to him.”  Both the question and the answer contain clues to the process of redemption.

The mitzvah of circumcision is a unique covenant with the Creator which is brought about by removing the foreskin, the “orlah“, an impure manifestation that obscures.  Although none of us is on the level of Avraham Avinu’s Divine service, we learn from him that even if a person has reached the 99th level of perfecting himself (corresponding to his 99 years at the time), he must take the next step to realize that there is a greater level of Divine revelation which can only be revealed by circumcising himself–removing the orlah which obscures that revelation (even if it may be very subtle and barely noticeable to him).  The goal is not “self-perfection” but rather G-dly revelation.  The orlah blocks this G-dly revelation from being complete, and must be removed even at the age of 99 years (and how much more so before then).

In order to accomplish this, we must tap into the same yearning and sense of lack that caused the young Rebbe Rashab to burst into tears that G-d had not revealed Himself to him.  The goal of all of our effort and service of Hashem is to bring about this Divine revelation.  No matter what we have accomplished, no matter how far we have come (whether as individuals or the Jewish people as a whole), until we bring about this revelation of G-dliness we have not accomplished the goal.  Even if we have finished the Divine service of golus, we still need to bring about the revelation of G-dliness in the world, to bring into actuality the true and complete Geulah.  To do this we need to feel a yearning for Hashem’s Divine revelation.

This is particularly evident in the mitzvah of milah (circumcision) which is “sealed in our flesh”, connecting the Divine command with the material body of each Jew.  Similarly, the Divine revelation of which we speak cannot remain spiritual, it must come down to the world, to the soul as it is enclothed in a material body.

The Rebbe explains that all of this is connected with the revelation of the spark of Moshiach which is contained in every Jew–that each one of us must reveal this spark of Moshiach which is within us.  Revealing it means bringing it out in our consciousness, in our actions, and in our influence on the world.  A person revealing his spark of Moshiach is a “personal redemption” and all of the “personal redemptions” come together to become the true and complete Geulah.  How do we speed this up?  By acting as a shliach, meaning an “agent”, utilizing all 10 powers of soul (3 of intellect, 3 of emotion, 4 of action) to bring about G-d’s revelation in the world, primarily by learning and spreading the teachings of Chassidus in way where they are understood and internalized.  This is a preparation for the inner bond with Hashem that will be revealed.

Furthermore, we are at a stage where there are no more obstacles to this revelation.  The Rebbe Rashab, when he founded the Yeshiva Tomchei Temimim, spoke about the two stages before the redemption which are hinted at in Psalm 89: those who are the “enemies of Hashem”, enemies of G-d and His Torah (the maskilim and reformers of his generation); and those who “scorn the footsteps of Your anointed one (Moshiach)”, meaning Torah-observant Jews who have little faith in Moshiach (complete sicha of the Rebbe Rashab).  The Rebbe Rashab noted then that the students of Tomchei Temimim are the “soldiers of the House of David” who fight these wars.  In our sicha of Parshas Vayera, the Rebbe says that even this has been completed, indicating that there are no longer any real “enemies of Hashem” among the Jewish people (only those who are like a “captured child” raised by gentiles (tinok sh’nishba), not responsible for how he was raised), and similarly (and a greater chiddush) there is no longer any real opposition to Moshiach.  Rather, we have entered the stage of Psalm 90 (the Rebbe’s kapital for the year 5751-52) which concludes with the verse “May the pleasantness of G-d our L-rd be upon us, establish for us the work of our hands,” referring to the Holy Temple.

Since we have reached the completion of our Divine service, all that remains is to awaken a yearning for Divine revelation like the young Rebbe Rashab and to act like Avraham Avinu and “circumcise ourselves”–meaning to remove from ourselves anything which obscures the Divine revelation, no matter how subtle it might be.  This, together with learning and teaching Chassidus and fulfilling our shlichus with all powers of our soul, speeds up and brings about the true and complete redemption which can take place immediately!

Yechi adoneinu moreinu v’rabbeinu Melech Hamoshiach l’olam vo’ed!

 

Video Shiur: Lech Lecha 5752

The Right Way To Conquer Israel

 

Chabadinfo.com Exclusive: In the last Sicha we heard from the Rebbe on Parshas Lech Lecha, in the year 5752, the Rebbe explained how G-d’s commandment to Avraham to go to Israel applies to every Jew, spiritually ● Learn this week’s Sicha with ChabadInfo.com’s Weekly Shiur of the “Dvar Malchus” Sicha in English, presented by Rabbi Menachem Mendel Lipskier, Mashpia of Mesivta of Melbourne, Australia ● Watch Video

 

Lech Lecha 5752: Pick up and Leave

Hashem’s instruction to Avraham Avinu “Lech Lecha” is a leaving (from “your land, your birth place, your father’s house”) for the sake of arriving: arriving to “the land I will show you”, Eretz Yisroel.

According to Chassidus, each of these expressions of leaving has a spiritual counterpart in the avodah of a Jew:

  • Your land (artzecha) refers to one’s will (ratzon), that one has to leave his concepts of “I want”;
  • Your birth place refers to the traits one was born with, to leave the concept of “that’s the way I am”;
  • Your father’s house refers to the education and training that one has become accustomed to.

First one must completely leave these three limiting self-conceptions (even if they are in the realm of Holiness), and having left them he can now proceed towards “the land I will show you”, the Land of Israel.  Back in parshas Pinchas the Rebbe explained that a Jew must “make here Eretz Yisroel”, make it “a place where G‑dliness, holiness, and Yiddishkeit are openly revealed”, and further: to conduct ourselves in the spirit of the Geulah.  Here the Rebbe says that we are far beyond the beginning of the process of conquering the land outside of  Israel and making it Eretz Yisroel, and thus the instruction to “go out from your land” in our case refers also to the land that has already been made into Eretz Yisrael. To not only “go out” from negative things, but to “go out” from the current, limited level we have obtained even in holy things.

This includes not only the land of the 7 nations, which correspond to the 7 midos (the 7 emotional attributes of chesed, gevurah, etc.), but the land of all 10 nations that was promised to Avraham, including the 3 nations of Keni, Kenizi and Kadmoni, which correspond to the 3 moichin (the 3 intellectual attributes of the soul: Kesser, Chochma, and Bina).  And the acquisition of this land will take place peacefully, without the war that was required to conquer the 7 lands, meaning the 7 midos.

This process of “Lech Lecha”–leaving what one is accustomed to, even good and holy things–takes place by revealing powers that one did not even know he had.  This includes adding in learning Torah and making chiddushim (novel insights), gathering people on Shabbos to teach them Torah.  This process of “Lech Lecha” is the preparation needed to reach the “Torah of Moshiach”, which is connected with the acquisition of the 3 lands, the 3 moichin, which is the “sha’ar haNun“, the 50th gate which Moshe Rabbeinu was only able to reach at the end of his life.  And through this we will reach the complete revelation of the Torah that was given at Har Sinai: the level of “a new Torah will go forth from Me” (Vayikra Rabba 13:3 on Yeshayahu 51:4).

Yechi Adoneinu Moreinu v’Rabbeinu Melech Hamoshiach L’Olam Vo’ed!

Video Shiur: Noach 5752

G-d Commands You–Leave The Exile

 

Chabadinfo.com Exclusive: In the last Sicha we heard from the Rebbe on Parshas Noach, in the year 5752, the Rebbe explained how the end of the Parsha holds an urgent message for Jews, that we must leave exile immediately ● Learn this week’s Sicha with ChabadInfo.com’s Weekly Shiur of the “Dvar Malchus” Sicha in English, presented by Rabbi Menachem Mendel Lipskier, Mashpia of Mesivta of Melbourne, Australia ● Watch Video

 

Noach 5752: Geulah is Dependent Only on Moshiach Himself

The chosid R’ Zushya Willemovsky, “The Partisan”, was told by the Rebbe in a private audience in the 1960s that there remained 20 or 21 things that needed to be accomplished in order for Moshiach to come.  From this we learn the significance of the sichos of Dvar Malchus in general, and parshas Noach in particular–that everything has been accomplished and nothing is preventing the Geulah.

In this sicha, the Rebbe speaks about the importance of periodically making a proper spiritual accounting (cheshbon tzedek) to search out a recognize the areas in ourselves which need improvement, even things that are very slight imperfections (such as causing someone to feel bad because we didn’t return their greeting(!)).  After describing how this should be done with joy, with recognition that it is easier than ever to rectify these matters because the Jewish people, who are like one body, “are found in a state of an individual who is healthy in all of his limbs and organs, both spiritually and physically, and thus anything that is lacking is likened to a weakness or a minor illness in one limb which can be healed quickly and easily”.

Furthermore, when a person takes stock of himself and recognizes that he has flaws and failings which need to be rectified, “this is not a contradiction, G-d forbid, to the testimony of the Leader of the Generation that the work has already been completed and we are standing ready to receive Moshiach Tzidkeinu.”  Yes, we need to search these things out, and upon identifying them to rectify them, but these things do not delay Moshiach’s coming.

Dependent Only on Moshiach Himself

“With absolute certainty all the ‘end times’ have passed, and [the Jewish people] have already done tshuva, and now the matter is not dependent upon anything other than Moshiach Tzidkeinu himself!  (Italics in the original.)  Towards the end of the sicha the Rebbe repeats: “…when we do a proper accounting at  the end of the first week of the year 5752, “it will be a year with wonders in it”, we come to the conclusion that the matter is not dependent upon anything other than Moshiach Tzidkeinu himself (as stated above)…”

It might seem that the implication of these words is that we have done all that we can do, now we are waiting for Moshiach to decide when to reveal himself.  However, this sicha was preceded a half a year earlier by the famous sicha of Chof-Ches Nissan, 5751, where the Rebbe told the Chassidim that he had done everything he could do, all that remains is to give it over to us to bring Moshiach.  (Several days later a woman passed by the Rebbe for dollars, crying that we were counting on the Rebbe to bring Moshiach, to which the Rebbe answers “it must be done by Klal Yisroel, you included, and this person included, and that person included…”)

This means that we need another way to understand the expression “the matter is not dependent upon anything other than Moshiach Tzidkeinu himself” since the Rebbe clearly has put in the hands of the Jewish people to “do all that you can” to bring Moshiach in actuality.  Crying out to Moshiach: “reveal yourself!” — this is not what the Rebbe has in mind.  If so, if it is not enough to wait patiently, then what is implied by the matter being dependent upon Moshiach himself?

We can better understand this expression in light of the words of the Rebbe in the sicha of Chayeh Sara (three weeks after parshas Noach) where the Rebbe describes the chiddush, the change in the shlichus which is now the gateway for the rest of the efforts of shlichus, namely: to accept Moshiach Tzidkeinu in the true and complete Geulah.”  (Italics in original.)  This sheds light on the expression in our sicha, “that the matter is not dependent upon anything other than Moshiach Tzidkeinu himself ” — not that we are waiting for Moshiach to do something, since we already know that we are the ones who have to do (“do all that you can“).  The statement comes to tell us what it is that we need to do, that our efforts to bring Moshiach pertain to Moshiach himself: to accept this individual as Moshiach, to make him (personally my, and collectively our) King.  Everything else has been done, the road has been paved to Moshiach.  Now, it is the acceptance of his Kingship by the people which “flicks the switch” to the true and complete Geulah!

Yechi Adoneinu Moreinu v’Rabbeinu Melech Hamoshiach L’Olam Vo’ed!

Bereishis 5752: No Servitude to the Nations

The Rambam, in his “Laws of Kings and Their Wars and Melech HaMoshiach”, declares that the coming of Moshiach and the process of redemption are not dependent upon the miraculous.  “Do not expect that in the Days of Moshiach the  pattern of conduct of the world will change, but rather the word will conduct itself in a normal manner…”  “Our sages have taught that there is no difference between this world and the world to come is servitude to the nations.” (Chapter 12)  This means to say that even in the Messianic Era (the first stage), the world continues to go in a natural way, however the Jewish people are no longer in a state of “servitude” to the nations as they were during golus.

In this sicha, the Rebbe explains how the Jewish nation was chosen by Hashem and thus the entire Creation exists for the sake of the Jewish people and thus the truth is that the nations of the world do not truly hold sway over us (“servitude”).

Even though the Jewish people in exile are found in a state of “servitude to the nations”, and there is a command in the Torah “the law of the land is the law” (dina d’malchusa dina)…the reason is not due to fear of the nations of the world (at the time of exile) G-d-forbid, but quite the contrary: Jews are the primary thing (reishis) and the nations of the world were created for their sake….  Rather, the reason is that this is the way the Holy One, blessed be He, ordered things, that this is how things need to be in the time of exile.

Although in certain matters (monetary cases, taxes, and the like) “the law of the land is the law”, yet this does not infringe upon matters of Torah and Mitzvos, the soul, and also does infringe on the bodies and the physicality (and materiality) of a Jew, for he always remains primary (reishis) and above the nations of the world.  The command that “the law of the land is the law” is not because he is in a state of servitude to the nations of the world, but because this is what Hashem decreed to be the state of affairs in exile (“because of our sins [we were exiled from our land]”).

In other words, the Rebbe is quite clearly stating that we are not now in a state of servitude to the nations in any respect.  This is explained as having always been the case, however it is clear that the Rebbe is indicating that a new threshold has been reached: while the Jewish people have always been in essence above servitude to the nations, this was not something that was perceptible in the world (a world of persecution and suffering for the Jewish people, both materially and spiritually).  But now it is possible to recognize that although we and the world still operate in the natural way, the Jewish people are not in a state of servitude to the nations of the worlds.

This is evident in a simple sense (freedom to fulfill Torah and Mitzvos in every country where Jews live), as the Rebbe points out in the sicha.  It is also referring to something deeper (and not explained explicitly in the sicha).  According to Chassidus, the “nations of the world” (which are numbered as 70 according to Torah) refer to our midos, our natural responses to what we understand according to our human intellect which is informed by the physical world we inhabit.  Servitude to the nations of the world, according to Chassidus, means that a person cannot escape the feelings and emotions generated by his worldly outlook.  To be free of servitude to the nations means: although one still perceives the world as operating in the natural manner (according to “nature” rather than Torah) one is not bound to this perception, and in fact one is free to understand things according to Torah and to have feelings and emotions generated by Torah rather than the “way of nature”.

As an example: a person has a lack of income, the “nations of the world” tell him that he must cut down on the amount he gives to tzedaka, and work more hours, including on Shabbos, in order to generate more income.  The Torah says that he should increase the amount he gives to tzedaka and to be careful not to work on Shabbos.  Servitude to the nations of the world means that even though he knows what Torah says, nonetheless he feels forced to cut back on tzedaka and to work on Shabbos–he is enslaved to the outlook of the natural world.  To be freed from this servitude means that not only does he not feel “forced” to do these things, but on the contrary he can actually feel the need to give additional tzedaka. He has been liberated from the natural perspective, even though he continues to perceive the world as operating in a natural manner.

We still see a natural world, but we are now free to relate to that world in the way that Torah instructs without feeling compulsion from the nations of the world (from without or from within).  This is the first stage of the Messianic Era.

Yechi Adoneinu Moreinu v’Rabbeinu Melech Hamoshiach L’Olam Vo’ed!


Links:
This sicha (translated by Sichos In English)
This sicha in Hebrew (from Otzar770)