Emor 5751: Turning Gola into Geulah (explained further)

In this sicha we see how important this concept is–that we are not fighting the exile (Gola) but rather transforming it as it is in its essence by inserting and revealing the Alef–the recognition of G-d’s presence.  In other words, the Rebbe is explaining that the Geulah, which is ready to occur at any moment, is dependent upon our active recognition that everything  is from Hashem.

If so, what is the chiddush here?  In the times of the Mishna, Nochum ish Gamzu would respond to every undesirable event by saying “this too (“gam zu”) is for the good”, and the 11th letter in the Holy Tanya’s Igeres Hakodesh states that we must believe that everything is for the good, only that somethings are beyond our conception and thus are imagined by us to be “bad”.

The chiddush could be said to be that previously this was something that was beyond our conception, we could only believe in it as one believes in something that cannot be perceived.  However, in our generation, on the brink of (and prepared for) the revelations of the Final Redemption, we are able through this avodah of emunah to actually bring it into our understanding and perceive it, and thus see it transpire in actuality.

These are the three levels (three different ways of explaining the “alef”) which the Rebbe speaks about here: Alufo shel Olam–G-dliness as it is found in the world; a’alfa chochma (to be imbued with wisdom)–referring to the Torah, which is higher than the world but somewhat related to the world; and the letters alef, lamed, pay (which spell “alef”, and can be re-arranged to spell “peleh“, meaning “wonder”)–the level of G-dliness which completely transcends the world.  In the Rebbe’s words:

This represents the progression of G-dly revelation leading to the days of Moshiach: 1) G-dliness within the world, 2) G-dliness higher than, but still connected with the world, and 3) the revelation of G-d’s essence. Our service of G-d in golus (which consists of bringing the Alef into golah to bring the geulah) must correspond to these three levels. And through this we bring about these kinds of G-dly revelation alluded to by the letter Alef.

This means that we must reveal the presence of G-dliness within the world by using all physical objects for a holy purpose — “for the sake of Heaven” (to correspond to the level of G-dliness within the world). Furthermore, we must bring down and reveal the second level through learning Torah, and reveal the third level of peleh by learning Pnimiyus HaTorah, Chassidus, which corresponds to the level of peleh in Torah.

We can extend this idea further: in addition to the revelation of the level of peleh through the study of Chassidus, it is revealed through the very exile itself. The prophet Yeshayahu said (12:1), “On that day [(of redemption] you will say, ‘I thank you G-d for having been angry with me.’ ” This verse seems somewhat puzzling. Granted that we will be thankful for G-d’s nullification of exile — but this expression of appreciation would not really be wholehearted. One would praise G-d even more completely if there had been no exile to begin with!

In light of the above this can be easily understood. Redemption comes about from and is composed of the very exile itself. We are therefore thanking Him deeply for the exile since we realize that it has brought the highest revelations, including that corresponding to the level of peleh.

This level of peleh that the Rebbe is speaking of is not only wonders taking place in our physical world (such as the Gulf War), but the Rebbe specifies that this is also (and even moreso) to be found in Torah itself–to perceive the wonders of Torah.  And beyond that within our very selves, that we have the ability to “wondrously” transform ourselves to the level of a complete Tzaddik!  This is a tremendous Chiddush, as the Rebbe explains, because in the Holy Tanya it is explained that many souls descend to the world only to struggle and never to achieve the goal of “be a tzaddik“.  Now, asserts the Rebbe, all we need to do is to “do our part” to fulfill the oath to which the soul is sworn (“be a tzaddik“) and every one of us can in fact become a tzaddik!

This 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, as the Gemara (Eruvin 13b) quotes R. Yehuda HaNasi as saying, “This that my sharpness exceeds that of my colleagues is because I saw R. Meir from the back; and if I would have seen him from the front, I would be even sharper.”

All this will help further purify the world and reveal G-dliness within it. It must be accompanied by the additional G-dly service of each particular Jew, by keeping away from evil and, furthermore, doing the utmost to fulfill the oath administered to his soul before birth, “You shall be a tzaddik.” One might object and point out that in Tanya itself it is written that not every individual can necessarily become a tzaddik, and that one doesn’t have complete free choice in this area. However, since the Jew has the essence of G-d within him, ultimately even this is within his reach. Furthermore, after all the purification, etc. of the Jewish people over the course of time, now every Jew is able to reach the level of tzaddik — similar to the way things will be in the Messianic Age.

All this contains straightforward guidance in what all Jews should be doing to further hasten the redemption — in all three levels alluded to by the letter alef. This means first of all revealing G-d’s presence in the world through using all worldly objects for a holy purpose, etc. In addition, there must be a special increase in Torah study — and particularly the study of Chassidus — in a way that it should be clearly understood in Chochmah, Binah, and Da’as. Included in this is also influencing others to follow suit.

It follows that we simply have to make a true effort to “be a tzaddik” and we will be amazed at the results–our personal Geulah, leading to the true and complete Geulah of the entire nation and the entire world!

Video Shiur: Achrei Mos-Kedoshim 5751

“Geulah” – What Does That Mean?

Chabadinfo.com Exclusive: In the Sicha of Parshas Acharei Mos-Kedoshim 5751, the Rebbe explains the specialty of the word “Geulah” ● 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

 

Achrei-Kedoshim 5751: Using Out Golus to Make Geulah

Dvar Malchus Achrei-Kedoshim 5751

Geulah is made from Golus (Exile)

With the heady excitement that comes when one begins to feel what the Rebbe has been expressing in the recent sichos–that we are truly on the cusp of the coming of Moshiach and the revelations of the true and complete Geulah–it could be possible to feel the desire to throw off the responsibilities of Golus and charge head-first and full-speed into Geulah.  For example, abandoning one’s job and devoting 24 hours a day to spreading the news of the redemption and learning the subject of Moshiach and Geulah.  (After all, the Rebbe said in the previous sicha that this learning is the direct path to bringing the Geulah, so why delay it by attending to earthly needs such as a job and a house?)  Such “over-the-top”  behavior is not the way to bring Moshiach, as the Rebbe explains here.  Or, from the other side, one could be worried that all of one’s efforts will go to waste with the coming of Moshiach, and this fear is also put to rest in this sicha.

As mentioned in the previous sichos, the Geulah (redemption) is the word exile (GOLA) with the addition of the letter “alef”, representing the revelation of Hashem in 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 the miraculous will occur within the parameters of nature.  But reality is now miraculous. Continue reading

Video Shiur: Tazria-Metzora 5751

“Quickest Way to Bring Moshiach”

 

Chabadinfo.com Exclusive: In the Sicha of Parshas Tazria-Metzora 5751, the Rebbe explains what and how every Yid has to do to bring 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

 

Our Tzoraas

In the landmark Sicha of Tazria-Metzoira 5751, the Rebbe explains how Tzoraas is a condition that occurs at the end of golus, after avoidas habirurim is finished (thus it appears in the Torah after parshas Tazria, which is the birth of Moshiach).  As we are now holding at that time and place — the end of golus, after the birurim are finished — the condition of Tzoraas 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 completly refined.  (Reminiscent of chazal’s play on words that “Metzora” is from the words “motzi ra’“, a reference to loshon hora, but al pi Chassidus we can understand it literally “to expel 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 Tzoraas in our lives?

The maamor of the Alter Rebbe in Likkutei Torah, and this Sicha of the Rebbe, explain Tzoraas: only after the inner refinement is completed do the oirois Elyonim (“lofty Divine lights”) begin to shine in a Yid’s soul.  Lacking bitul and proper keilim to receive them, 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 are “holding up the process” (in his eyes).  We could call it intolerance for and arrogance regarding the one who is “misanaged” to these matters.

There is another form of Tzoraas that can affect their person, in the opposite manner, alluded to also in the maamor.  The Alter Rebbe explains why the lesion of Tzoraas 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 Tzoraas.

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-Metzoira 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 the blood — the 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 “empasizes 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 Tzoraas, meaning that the inability (for whatever reason it may be) to declare “Yechi Hamelech” is itself a case of Tzoraas!

The cure for Tzoraas, as explained in our sources, is the bittul that comes from learning Torah — and in our time the Rebbe empasizes that it must be in the subject of Moshiach and Geulah, especially as explained in the Rebbe’s own Sichos and Maamorim.  This study provides the keilim to heal both forms of Tzoraas: the intolerance and judgemental 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

 

 

 

 

 

 

Beis Iyar 5751: Lechatchila Arriber

The fundamental aspect of the Rebbe Maharash’s service is expressed in his adage Lechat’chilah aribber, “Right from the outset, you should climb over.” This is the message that should permeate our conduct throughout the entire day, beginning with our service of Torah and mitzvos, which is the essence of our being for “I was only created to serve my Creator,” and extending into every aspect of our conduct. All our efforts must be characterized by the approach of Lechat’chilah aribber.

Each person has the potential to carry out such service, and is aided in these efforts by G‑d Himself. G‑d’s help does not detract from the virtue of a person carrying out the service on his own initiative. Although G‑d offers assistance in every aspect of our service, it is man who carries the responsibility for this service from its beginning until its end.

The approach of Lechat’chilah aribber is particularly relevant this year, a year in which “I will show you wonders” and in particular, in the present days when since the 27th of Nissan, we have experienced two sets of three day periods of holiness and happiness.

This will be enhanced by the Jews uniting together in the service of “Love your neighbor as yourself.” This unity will amplify our achievements in the three services of Torah, prayer, and deeds of kindness. Similarly, it will prepare us for the ultimate of unity, the ingathering of the Jewish people in the Era of Redemption. Then it will be revealed how “My house will be called a house of prayer for all nations.” This refers to the Third Beis HaMikdash, “the Sanctuary of G‑d established by Your hands.”

This will be brought about by the completion of our service. If anywhere there is a good deed, a good thought, or a good word that has to be completed, it will be completed and — in the spirit of the seven “perfect”2 weeks of the Counting of the Omer — completed in a perfect manner.

Indeed, this perfection will be revealed before the completion of the Counting of the Omer as reflected in the prayer recited after counting each night, “May the Merciful One return to us the service of the Beis HaMikdash speedily….” The intent is that the redemption should come directly after our reciting this prayer.

This will be enhanced by the firm resolutions made by the Jewish people. Their strength and their firmness will be revealed, not only by their continuity over an extended period, but in a manner of Lechat’chilah aribber, i.e., at the very outset, their strength will be seen.3 Furthermore, that strength will be reflected even in the mundane dimensions of our conduct.

To focus on the Rebbe Maharash’s statement at greater length: The Rebbe would say, “Generally, people say, ‘If you can’t crawl under, try to climb over,’ and I say, Lechat’chilah aribber, ‘Right from the outset, you should climb over.’ ” On the surface, it was unnecessary for the Rebbe to mention what others think. By doing so, however, he emphasizes that a Jew is aware of the approach which is generally accepted. Nevertheless, as a Jew, he has a potential to reveal a new approach, Lechat’chilah aribber, and have that approach permeate even the most mundane aspects of our existence.

May this enable us to merit the redemption immediately. In the prayer recited after Counting the Omer, we state how this counting corrects our souls (on all the three levels of nefesh, ruach, and neshamah). Similarly, it spreads “correction” in the world at large, elevating every dimension of existence.

In this manner, the world at large and the Jewish people become ready to receive the revelations that will accompany the future redemption. This is enhanced by the influence of the last months: Adar, a month associated with health and strength and Nissan, a month of miracles of a truly wondrous nature. Similarly, this is amplified by the influence of the present month, Iyar, whose name (אייר) serves as an acronym for the names Avraham, Yitzchak, Yaakov, and Rachel who represent the four “legs” of the Heavenly Chariot.

(Here we see a unique connection to Jewish women. For although the fourth leg of the Chariot is also associated with King David, the connection to David is merely an allusion, while the connection to Rachel is explicit. Rachel is representative of the righteous women in whose merit came the redemption, and in whose merit will come the ultimate redemption.)

The above will also be enhanced by the Torah portion which is associated with the present days, Parshas Tazria. This Torah portion which begins, “When a woman conceives and gives birth,” refers to the Jewish people who — in their relationship with G‑d — are described as a woman. They will soon give birth, a metaphor for the coming redemption.

The Talmud also associates the above with Jewish children whom it describes with the verse “Do not touch My anointed (Mishichoi).” This points to a connection between Jewish children and Mashiach.

May we merit the coming of Mashiach when all Jews will be like children studying Torah and G‑d will be our teacher, revealing the “new [dimension of the] Torah which will emerge from Me.”

This will be enhanced by the distribution of money to be given to tzedakah4 which will bring near the redemption. Then we will merit the ultimate ingathering of the exiles when G‑d will lead each person by the hand, bringing us back toEretz Yisrael, to Jerusalem, and to the Beis HaMikdash, “the Sanctuary of G‑d established by Your hands.”

FOOTNOTES

1.

As explained on several occasions, what occurs to one particular generation effects the totality of the history of our nation. It affects the previous generations, because this is their continuity, and it affects the coming generations because it sets the tone for their service.

Based on the concept that a father transfers the essence of his being to his children, we can assume that it is not merely the superficial aspects, but rather the essence of each generation which is conveyed.

This concept also relates to the teaching of the Baal Shem Tov that G‑d cherishes every Jew like an only child born to a father in his old age.

2.

This perfection results from the fact that the weeks of the Counting of the Omerbegin Saturday night and conclude on Shabbos.

3.

We see a parallel to this concept in the Rebbe Maharash’s position within the Chabad Nesi’im. He was the fourth of the Rebbeim. Thus the first threeRebbeim can be considered as bringing about a chazakah, a threefold sequence associated with strength and permanence, and the Rebbe Maharash and the two Rebbeim who followed him, can be considered as bringing about a second chazakah. The Rebbe Maharash begins that secondchazakah with a strong stance at its very outset, in a manner ofLechat’chilah aribber.

4.

Our Sages state that it is “a tzedakahthat G‑d dispersed the Jews among the nations.” The Hebrew for “dispersed them” pizran, resembles the wordperazos, “open” as in the prophecy, “Jerusalem will be open.” Although there will not be a material wall around the city, the city will be protected, “for I (G‑d) will be a wall of fire around her.”
Translation: Sichos In English

28 Nissan: All You Can Do

What follows is 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 שיחיה 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.