10 Adar, 5752

Translation by Sichos in English

1. Today is the tenth of Adar, and it is written, “the tenth will be holy.” Surely, this applies in regard to a month whose mazal is associated with health and strength. In particular, this is relevant in the present year when all the aspects associated with Adar are twofold in nature for this is a leap year.

Our Sages describe a leap year as a “perfect year.” Thus we can understand that it contributes an aspect of perfection to all matters and leads to the ultimate perfection, the Redemption. Herein, there is a special connection to the present day, for our Sages describe the Future Redemption as the tenth redemption. Thus it is particularly appropriate for the Redemption to come at this time.

The imminence of the Redemption receives even greater emphasis in light of what the Jewish people have achieved in their Divine service throughout the exile, especially, their service in these final days of exile, and in particular, through the Sanctification of G‑d’s Name including — may it not be repeated — the Sanctification of G‑d’s Name in these last days by a righteous Jewish woman.

The AriZal taught that just as “In the merit of righteous women, our ancestors were redeemed from Egypt,” so too, when, “As in the days of your exodus from Egypt, I will show you wonders,” the Redemption will come through the merit of righteous women.

And it is appropriate that the Redemption come immediately, on this Friday. Indeed, Friday is the day when the preparations for Shabbos [— and by extension, “the day which is all Shabbos and rest for eternity” —] are made.

In particular, this is relevant on Friday afternoon, when the connection to the Redemption is evident in the additions to our prayers. We recite the prayer Posach Eliyahu, composed by Eliyahu, who will announce the Redemption. Furthermore, this prayer concludes with the verse “Blessed is G‑d forever. Amen and Amen.” This verse also concludes psalm 89, a psalm that is particularly related to the Redemption.

Before Posach Eliyahu, we usually recite the psalm Hodu L’Hashem ki tov, which mentions the four individuals who must express their thanks to G‑d and recite Bircas HaGomel. [Among these four individuals is a person who is released from prison, which is used as an allegory for the Jews who will emerge from exile.]

We have concluded the afternoon service, and are prepared to enter Shabbos that has been prepared for us by the righteous Jewish women. All the effort necessary has been completed and done so with joy.

And we will soon hear the reading of Parshas Tetzaveh which concerns Moshe and Aharon. And soon we will merit to see the resurrection of Moshe, Aharon, and the Previous Rebbe. Together with them — in the first phase of Redemption — will arise those who sanctified G‑d’s Name in public including the young woman mentioned above.

This will take place in the immediate future and then she will be united with her children. They will be orphans for only a short time and soon the entire family will be reunited. And with them, will be reunited our larger family, the entire Jewish people. And together we will proceed, “with our youth and with our elders… with our sons and with our daughters,” to Eretz Yisrael, to Jerusalem, and to the Third (and threefold) Beis HaMikdash, “the Sanctuary of G‑d established by Your hands.” May this take place in the immediate future.

Translation by Sichos in English

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

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

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

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

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

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

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

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

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

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

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

May we merit this year, the 66th year since the Rebbe accepted the Nesius, to the fulfillment of the words of the Zohar “In [the year] sixty-six Melech Hamoshiach will be revealed”!

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

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

9 Adar, 5752

Translation by Sichos in English

1. One usually follows the principle of “beginning with a blessing,” — with an obvious and apparent blessing. Nevertheless, there is a matter of immediate and present concern, the passing of a person al kiddush Hashem, sanctifying G‑d’s Name in public, which took place in this neighborhood.

This is the neighborhood in which the Previous Rebbe’s house of prayer, house of study, and house of good deeds is located. And therefore, what has happened is totally inconceivable! There is no one to turn to for an answer. Everyone, including myself, is equally confounded. I — and I’m sure you — remain with an open question.

How can, Heaven forbid, G‑d delay the true and ultimate Redemption even one moment longer!

To die al kiddush Hashem is a great merit. It is told that Rav Yosef Karo, who was on a very high spiritual level, was informed that he had merited that G‑d allow him to die al kiddush Hashem. Afterwards, because an event took place which was not appropriate for his spiritual level, he was denied this privilege.

What happened afterwards? He composed the Shulchan Aruch, the source of Halachic directives for the Jewish people for all time.1 Yet despite his subsequent achievements, the expression is used that “he was denied the privilege of dying al kiddush Hashem,” i.e., dying al kiddush Hashem would have represented an even greater merit.

In the present instance, however, it is a young mother with small children who died al kiddush Hashem. These children will live long and good years and in that time — if the fulfillment of the prophecy “Those that lie in the dust will arise and sing” will, G‑d forbid, be delayed — they will long for their mother. They will even tell their own children of this longing; they will tell them of her lofty spiritual plane, and that she merited to sanctify G‑d’s Name in public. And this prompts a question — and the question remains unanswered….

For in the meantime, we see that the Redemption is delayed for another moment, and for another moment.2

If G‑d desires the pleasure He derives from the Jews’ mesirus nefesh (“self-sacrifice”), the mesirus nefesh of living in exile itself is sufficient. For we have been in exile for over 1900 years. A day passes, a week passes, a moment passes… and Mashiach still has not come.

We say — indeed, we cry out — Ad masai! “How long must we wait in exile?” And yet what do we see? — The sanctification of G‑d’s Name; a Jewish neshamah is taken away; a mother is taken from her children.

Being taken from her children is a greater self-sacrifice than the sacrifice of her own life. For this means that she must give over the upbringing and education of her children to others. This is the greatest sacrifice possible for a mother.

What are we left with? A demand.

What is there left to do? We tried the approach of simchah, emphasizing the happiness of the sixty consecutive days of Adar and its mazal of health and strength. We have tried every means possible. Mashiach has still not come…. The Redemption is not yet an actual reality….

What can come from making this demand again and again and again? My statements will be reviewed by the listeners, written down… But the Redemption has still not come!

What is the result of all these demands? G‑d doesn’t need us to justify Him. He is self-sufficient. May the first initiative He takes be to bring the Redemption immediately. This will avert all further questions, and all further mesirus nefesh, particularly the mesirus nefesh of a mother with young children — may the children live long and good years — when we do not know when they will merit to meet again in flesh and blood.

May there be no further need to discuss these matters for the Redemption will come immediately. “Those that lie in the dust will arise and sing,” and those who died al kiddush Hashem will merit to be resurrected first, together with the righteous who will be resurrected before the entire Jewish people. And then this young woman will encounter her children and continue their education with a happy heart.

May this take place in the immediately.

Translation by Sichos in English

Night of 7 Adar, 5752

Translation by Sichos in English

1. As is renown, the seventh of Adar is the birthday of Moshe our teacher. On a person’s birthday, “his mazal (source of influence) shines powerfully.” If this concept applies to the birthday of any Jew, surely, it applies in regard to the birthday of a Nasi of the Jewish people. Nor is this relevant merely as an event of the past. Instead, each year, the positive influence associated with the seventh of Adar is increased, reaching a level immeasurably higher than in previous years.

The birthday of a Nasi affects every member of the Jewish people, for the Nasi is a source of influence through whom G‑d’s blessing are drawn down for the entire people.1 The positive nature of this influence is further enhanced in the month of Adar, a month whose mazal is associated with health and strength.

This is particularly true in the present year when the influence of Adar is twofold and especially so since Rosh Chodesh Adar fell on the third and fourth days of the week. The letters used to symbolize those days ג and ד combine to form the word גד which means mazal, “good fortune.”

In a leap year, the yearning for the month of Nissan, the month of redemption, is heightened, because there are twice as many days of Adar. “In Nissan, our people were redeemed and in Nissan, they will be redeemed in the future.” This does not, however, mean that we will have to wait until Nissan for the Redemption to come. Rather, the Redemption will come in the immediate future, and thus, in Nissan, we will already “be redeemed.”

The potential for Redemption is heightened by the fact that this is the seventh of Adar and “all sevenths are dear.” This concept is intrinsically related to Moshe. For the Midrash states this concept in regard to Moshe’s unique achievement, i.e., it was through his influence that the Divine Presence which had withdrawn from the world was drawn down and revealed within this world again as explained in the maamar, Basi LeGani.

This leads to a practical directive. Seven is connected with a complete cycle. Thus, the seventh of Adar should inspire every Jew to carry out his service in a complete manner. And as mentioned, the positive influence of the month of Adar and the proximity to the month of Nissan will facilitate the performance of this service.

Similarly, these positive influences will hasten the coming of the Redemption. It is of utmost importance that the Redemption come sooner, even a moment sooner, for the Divine Presence and every member of the Jewish people are in exile. Therefore, it is important to hasten the coming of the Redemption; every single moment that its coming can be speeded is significant. And the potential for this exists. The very next moment can be the last moment of the exile and the moment that follows, the first moment of Redemption.

The Redemption is intrinsically related to Moshe as reflected in his wish “Send by the hand of he whom You will send,” which our Sages interpret as a request that the person sent to redeem the Jews from the Egyptian exile be the ultimate Redeemer.

This matter is slightly problematic. On one hand, we can assume that G‑d fulfilled the request of a tzaddik. On the other hand, Moshe was the one chosen to redeem the Jews from Egypt. This difficulty can be resolved on the basis of the concept, “he was the first redeemer and he will be the ultimate redeemer.” Just as Moshe redeemed the Jews from Egypt, he will be the ultimate Redeemer. For the Redeemer will be the Moshe of the generation, in our generation, the Previous Rebbe.

And this influence will spread to every Jew, for every Jew has a spark of Moshe within his soul and this spark affects the daily conduct of every Jewish man, woman, and child. Surely this applies in the month of Adar and on the seventh of Adar.

The connection to the Redemption is also emphasized by this week’s Torah reading which mentions the preparation of pure2 oil for the kindling of the menorah in the Sanctuary. Similarly, in the Era of the Redemption, we will see Aharon light the menorah in the Third Beis HaMikdash.

All the above will be hastened by the distribution of money to be given to tzedakah. This will cause the mazal of every Jew to shine powerfully. And thus we will merit that the coming moment be the first moment of the Redemption, when we will proceed “with our youth and with our elders,… with our sons and with our daughters” “on the clouds of heaven,” to our Holy Land, to Jerusalem, and to the Third (and threefold) Beis HaMikdash. May this take place in the immediate future.

Translation by Sichos in English

Erev 7 Adar, 5752

Translation by Sichos in English

1. Our Rabbis taught, “Open with blessing.” This is particularly relevant in the month of Adar, a month whose mazal (“source of influence”) is associated with health and strength. There is special relevance in the present year when there are sixty days in Adar, for sixty nullifies all negative influences.

And from the month of Adar, we will proceed to the month of Nissan. “In Nissan, our ancestors were redeemed, and in Nissan, our people will be redeemed.” The intent is not, however, that we must wait until Nissan for the Redemption. Rather, the redemption will come immediately1 and thus, in Nissan, we will already “be redeemed.”

The Redemption shares a connection with Parshas Terumah,2 the Torah portion read last Shabbos as explained on previous occasions and also with this week’s Torah portion, Parshas Tetzaveh. As the Rabbis comment, Parshas Tetzaveh is unique in that it is the only Torah portion from Parshas Shmos onward in which Moshe’s name is not mentioned.

This came about because, “the curse of a wise man is fulfilled even when made on condition.” Since Moshe asked that G‑d “wipe me out from Your book,” there is at least one portion of the Torah in which Moshe’s name is not mentioned. Nevertheless, this also reflects a positive influence. For although Moshe’s name is omitted, the Torah reading begins, “And you shall command,” referring to Moshe’s essence which transcends his name. A person’s name is given at his bris, while the essence of his being exists beforehand.

This is connected with the present date, the seventh of Adar, Moshe’s birthday (when he had not yet been given his name), and also the day on which “my days and years were completed,” the day on which he passed away. (In this context, there are opinions which debate whether the seventh of Adar should be commemorated in the first month of Adar this year or in the second month of Adar. Since “these and these are the words of the living G‑d,” it is proper to commemorate the date in both months.)

In Chassidic thought, the command V’atah tetzaveh is interpreted to mean “And you shall connect yourself to,” i.e., Moshe was commanded to establish a connection between his essence and the Jewish people.3 In an extended sense, this command can be understood as having been directed to every member of the Jewish people, for every Jew has a spark of Moshe within him. As mentioned, Atah, “you,” refers to the essence of the soul, the fundamental core of every Jew’s being. This is revealed by the establishment of a bond with G‑d’s essence.

This will lead to the Jew’s bringing “pure oil, crushed for the light,” for the kindling of the menorah in the Third Beis HaMikdash.4 And from the menorah, light will emerge which will illuminate the entire world and, in particular, the souls of each and every individual Jew.

When a Jew carries out his service in this world according to this thrust, he reveals his essence. This can apply even to an individual who has just been born. The revelation of his essence is accomplished through the Shir HaMaalos hanging in the room, and through the blessings which others give him.5

In this manner, every Jew will illuminate the world and reveal how this world is a dwelling for G‑d. This, in turn, will lead to the construction of the Third Beis HaMikdash. And then we will see how Aharon will kindle the menorah.6 We will also merit to see Moshe perform the priestly service (for since he served as a priest in the dedication of the Sanctuary,7 that positive quality was never taken from him). This will also be reflected within the spark of Moshe possessed by every Jew.

And this will be hastened by the distribution of money to be given to tzedakah, which will speed the coming of the time when we will proceed “on the clouds of heaven,” to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash. May this take place in the immediate future.

[Afterwards, the Rebbe Shlita paused, descended to distribute money to tzedakah, and continued:] Today is also the yahrzeit of the previous director of Yeshivas Tomchei Temimim and all its branches (even those called by other names). His name Shemaryahu implies that all that he accomplished during his lifetime is protected [from the root shomer] and continues.

Since “his descendants,” the many students of the different branches of Yeshivas Tomchei Temimim, “are alive, he is also alive.” And he will join us soon, for the Redemption will come in the immediate future and the righteous will arise in the first period of the Redemption. And together, we will proceed to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash. May this take place in the immediate future.

Translation by Sichos in English

Video Shiur: V’ata Tetzaveh 5752

Why Doesn’t This Parsha Mention Moshe Rabbeinu’s Name?

 

Chabadinfo.com Exclusive: In the first Sicha of Parshas Tetzaveh 5752, the Rebbe explains why this Parsha is the only parsha that doesn’t contain Moshe Rabbeinu’s name ● 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

 

Video Shiur: Teruma 5752

When Adar Enters, We Increase in Joy

Chabadinfo.com Exclusive: In the Sicha of Parshas Teruma 5752, the Rebbe explains the Avodah of the month of Adar, increasing in simcha in the month of Adar ● 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