Dvar Malchus: Revelations from Above

Reb Menachem Zev Halevi Gringlass wrote to an acquaintance in Tammuz 5751, referring to the sichos and maamorim of “Dvar Malchus”:

Photo of Rabbis Gerlitsky, Hendel, Gringlass

Photo of Chabad Rabbonim of Montreal: R’ E. Gerlitsky, a”h; R’ Y. Hendel, a”h; R’ M.Z. Gringlass, a”h.

We stand now b’ezras Hashem, in the most serious period. The holy sichos and the discourses that are coming out (with the footnotes and sources) are truly revelations from Above. In truth we are not worthy of this at all, it is only by Divine Providence that we have merited to be the last generation of golus and the first of Geulah, and therefore, as the Baal Shem Tov explained on the verse “V’hu yechalkeluchoh” that Hashem Himself will make us vessels…

We must literally learn every single discourse 3-4 times at least and then think through its contents 7-10 times, at least half an hour every time, and only then maybe we can hope that something will stick, and the vessel will become a little bit clean….

source: Moshiach Weekly, expanded edition for Yud Shevat 5775, p. 18

Shemini 5751: Unifying the Limited and the Unlimited

Periodically parshas Shemini (“Eighth”, referring to the 8th day of setting up the Mishkan in the desert) is read 8 times (this occurs outside of Eretz Yisroel in a non-leap year when Pesach falls out on Shabbos).  This gives rise to the expression “Shemini Shmoneh Shmeina”, meaning “[When parshas] Shemini (“Eighth”) [is read] Shmoneh [eight times, then the year will be] Shmeina [fat]” — with material and spiritual abundance.  This special quality is not only present in a year when this occurs, but is drawn into all the years until the next time that it comes to be read 8 times.

The “eighth” that is mentioned in this parsha is the beginning of the indwelling of the Shechina in the Mishkan. The world derives from 7 — the number of days of Creation, the days of the week, the 7 midos (emotional attributes, as explained in Kabbala and Chassidus).  The number 7 represents G-dly light as it is enclothed in the Creation. The number 8 represents the G-dly light above Creation, and it is specifically on the 8th day that we find the Shechina being revealed in the Mishkan.

Ultimate Purpose of Creation

Hashem’s intent in creating the world is that the G-dly light that is above the world (represented by Shemini, 8th) will not remain separate but rather will be drawn down to be revealed in the world in a way that the world, on its own terms, will be able to receive this revelation.

This means revelation above limitation bring unified with limitation itself.  These two aspects, when unified, allow the recipient to be a vessel to accept this revelation in an internalized way.  The order of this avodah is from below to above.  This is connected with the revelation of the Shechina in “the work of your hands”, the Mishkan.

This is exemplified in the words of the Sages that the place of the Aron Kodesh (containing the Luchos) transcended limitation (“eino min hamida”).  The Aron itself had precise measurements, but the place transcended limitation, meaning limitation and unlimited together, that the unlimited can be grasped by within the bounds of the lower (limited) entity.  The Rebbe explained this in another Sicha:

[We find that the Aron (the ark which housed the tablets) possessed just such a quality [of opposites co-existing]. The Talmud states that “the position occupied by the Aron did not take up any space.” That is, the Aron had definite physical dimensions — 2½ cubits length, 1½ cubits width, 1½ cubits height. Logically then, when placed in the Holy of Holies, the Aron should have occupied this amount of space. Yet, the Talmud tells us, it took up no space at all! This is logically impossible — for it is the synthesis of two opposites: the finite and the infinite. Yet in the case of the Aron, it existed. The Rashba cites this as proof of the existence of the phenomenon of the logically impossible.  Not only did the Aron transcend the limits of nature (itself a great miracle, since the Aron was made of physical gold), but simultaneously the finite and infinite co-existed together in it: the Aron had definite physical limits, yet took up no space…Its concept is made possible from a level that transcends both of them, allowing the synthesis of these two opposites. (From sicha of 23 Elul, 5742)]

We find this as well in the avodah of a Jew — there is his limited and measured avodah, as befits his level, to make himself into a vessel to internalize the revelations.  And additionally there is the avodah of “with all your might” (b’chol me’odecha) — a vessel to receive G-dliness above the limitations of the person.  The ultimate goal is the unification of these 2 forms of avodah.  To summarize: Shemini (8th) is the unlimited, whereas  Shmoneh (the number 8) is the unlimited as it is contained in the qualities of limitation (7): the unification of limited and unlimited, the ultimate intent of Creation.

[Interestingly, the Rebbe, taking a hint from the “shmeina” (“fat”, related to the concept of oil) asserts that the mention of oil in the Shulchan Aruch (Y.D. 105:5) hints at Pnimiyus Hatorah (within the laws themselves).  Through properly keeping the laws of the Shluchan Aruch there is a drawing down and revelation of this “oil” of Torah also in the world (since the halachos relate to conduct in the world, including earthly financial matters) and “through this comes about the Geulah of all Yisroel”. In other words: keeping Shulchan Aruch properly impacts the world and through this Yisroel is redeemed!]

The revelation of the level of G-dliness that is above the limitation of world is specifically via the avodah from below to above — within the limitations of the world.  As with the 8 which comes specifically from the 7 that precede it.  Thus we find that the limited and measured avodah is connected (in its source) with the highest level (above the source of the unlimited).  Similar to what we find with the Aron — the concept of “eino min hamida” (transcending limitation), comes specifically because the Aron had defined measurements.

Transforming the Exile (“gola”) Into Geulah

The 14th day of the Omer, as it was the day this sicha was said, completes the avodah of refining Chesed (first 7 days of the Omer) and Gevurah (second 7 days), which are the spiritual root of limited and unlimited.  Chesed, as is known, is the attribute of “kindness” and giving.  Gevurah, as explained by the Alter Rebbe [Torah Ohr, Noach 9c] is not tzimtzum (contraction and limitation), but rather the attribute of “might” which can overpower other forces (“hisgabrus haChayus”). The 14th day is Malchus (Geulah) which is in Gevurah — the revelation of the Ketz haGeulah (the “end” associated with Geulah), something which is not revealed during golus since it is above revelation.  Gevurah is not the absence of Chesed, but rather a higher level of might that can conceal the ChesedGevurah brings about exile, but is itself a powerful level of Kedusha, as explained in Chassidus regarding the special quality of “the light that comes from the darkness”.

Geulah, as explained many times in the Rebbe’s Sichos, is attained by adding to the word “gola” (exile) the letter “alef” (representing the Holy One, blessed be He “Alufo shel olam”).  This adding of the letter “alef” is accomplished via “our deeds and our avodah during the time of exile” (Tanya) upon which the Geulah is dependent.  Through this, the exile itself (“gola”) becomes Geulah.

 The main thing is that through “our deeds and our Avodah during the duration of exile” we bring the Geulah.  It is specifically the concealments and limitations of exile which give the strength to bring Geulah (the level of Malchus sh’b’Gevurah).

This is similar to statement of our Sages: “everyone who fulfills the Torah amidst poverty will in the end fulfill it amidst wealth.”  Via the poverty of exile, “there is no one who is poor except in knowledge” (“ein oni ela b’da’as”), we receive the true wealth of knowledge and wealth in the simple sense — in the true and complete Geulah.  This is especially since we have already fulfilled any obligations to endure the limitation of “poverty” (in the previous generations) [meaning — primarily — poverty of knowledge].  Now there is freedom and abundance (“harchava”) in a simple sense from the kingship of the nations.  [The Rebbe is making a thinly veiled reference to the Messianic Era (Yemos Hamoshiach) of which the sages say “there is no difference between this world and the Messianic Era besides servitude to the nations”.  This refers to the first epoch of the Messianic Era, followed by a second epoch of even greater G-dly revelations.  For more explanation, see Inyonei Moshiach and Geulah #8.]

Thus, we can learn Torah and fulfill Mitzvos in a relaxed state of mind and body (“menuchas hanefesh and menuchas haguf”) with “wealth” in Torah — via the printing of many seforim that (some) were hidden until now.  For this reason the Geulah will have both the positive quality of Geulah and the positive quality of Golus (the quality of avodah performed via compelling one’s self (“hiskafya”), limitation and constriction, “amidst poverty”…)

Geulah Didn’t Come—Proof That it Depends on Us

Since the Geulah didn’t yet come, this itself is proof that it is dependent on “our deeds and our avodah” of this generation.  It is specifically through avodah amidst boundaries and limitation and concealment (which derive from Gevuros), because amazing powers are hidden away within them—powers which can bring the Geulah.

There is a rule that “The Holy One, blessed be He, does not demand of us more than we have the power to accomplish, so therefore we have the power to bring the Geulah (since that is what is demanded of us).  To be a partner with Hashem in this, not just to help.  A partner implies being involved in all the details in a complete manner.  Since a Jew is a part of G-dliness (chelek Eloka) he possesses the greatest powers to bring about the greatest things — until even the command “be Holy because I am Holy”, upon which our Sages comment “Holy, like Me” — with certainty!

Shemini5751_AddInTorah

All of us have the responsibility to add in avodah to bring Moshiach in actuality.  There is no room to rely on others — each one needs to do the avodah of “to serve my Master” by himself, and he is given the powers to do this.  How so?  By adding in Torah and Mitzvos — the revealed and the Pnimiyus, and fulfilling Mitzvos in an exemplary manner. The Rebbe mentions learning Pirkei Avos and influencing others to do the same.  Spreading Torah and Yiddishkeit and the wellsprings of Chassidus outward, the latter especially brings about “the Master comes” — this is the King Moshiach.  And all of this amidst anticipation and yearning for the Geulah.Shemini5751_AddInTorah2

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

The sicha opens by mentioning that this Shabbos was Shabbos Hagadol, the Shabbos when we commemorate what the Shulchan Aruch calls “the beginning of the Geuloh and the miracles”.  This does not refer to the 10 plagues (9 of which already occurred by this time), but to the armed revolt of the first-born Egyptians who demanded from Pharoah and the elders of Mitzrayim that they let the Bnei Yisroel leave Egypt.  When Pharoah refused, the first-born took up arms and killed 600,000 Mitzriim.  The Rebbe is connecting this with the Gulf War (which ended 2 weeks before Shabbos Parshas Tzav), when the “first-born” (the strongest nations) took up arms against a tyrant who was threatening the Jewish nation.  Recall the words of the Shulchan Aruch: “the beginning of the Geuloh and the miracles”.

But the focus of this sicha is on the redeemer, on Moshe Rabbeinu.  What makes him singularly capable of redeeming the Yidden from golus Mitzrayim?  (And since “the first redeemer is the last redeemer” (Moshiach) — this applies also to the final redemption.)

The Rebbe explains that Moshe is uniquely qualified, and endowed with the ability, to bring the Geuloh.   To understand this, the Rebbe defines for us the meaning of Geuloh: “the revelation of G-dliness down below in the redemption from Egypt is in order that Yidden, as they are found in the world, can see, and recognize, and know the Eybershter.” Seeing the miracles (which began on Shabbos Hagadol) enable Yidden to have a Geuloh, “freeing them from the limitations of world, the enslavement to worldly assumptions and servitude to the various limitations of world.” The miracles Hashem shows us are not an end to themselves, but are motivating and enabling us to march out of our state of golus by ourselves.

All of this comes about through Moshe Ish HaElokim — Moshe the G-dly Man (Tehillim, kapital 90).  By referring to him as a G-dly Man (איש האלקים) the Torah is indicating that Moshe unifies two levels: power above the world (Elokim) and the level of enclothing in the world (man).  Thus Moshe, possessing both these levels (“ish” and “Elokim”), is a connecting intermediary (ממוצה המחבר) who connects G-dliness with the world (being that he is openly connected to G-dliness even as he is also enclothed in the world).

More than that, the Rebbe explains a second “unification” indicated in the expression “Moshe ish haElokim”: the level of “Moshe” and the level of “Ish HaElokim”.  Moshe is the name he received when he was pulled from the waters of the Nile by Basya bas Pharoah: “I drew him from the water” (מן המים משיתיהו).  As explained in Chassidus, this is referring to the lofty level of Moshe’s neshoma, that it derives from the highest, hidden worlds (עלמא דאתכסיא), the world of Tohu which is likened to water.  According to this explanation, the level of “Moshe” is entirely above the world, G-dliness that has no relationship with the world.  “Ish HaElokim” (here we look at it as a single title) refers to the unification of “Ish” and “Elokim”, meaning the unification of world with the level of G-dliness that has a connection to world.  Moshe Ish haElokim unifies all these levels.

Although not mentioned in this sicha, the Rebbe explains in a maamar just how lofty the aspect of “Moshe” really is — not only higher than Elokim, but also higher than YKVK.  And the various levels of YKVK:

Sefer Hamaamarim 5718, parshas Shemini

Moshe reaches the Essence, Atzmus (עצמות) mamash.  The verse that states “and Yisroel saw the mighty hand that Hashem had used in Mitzrayim…[and they believed in Hashem] and in Moshe His servant” goes from the lower levels to the higher levels: “That Hashem did…” this is the lower name YKVK; “and the people saw Hashem…” this is the higher name YKVK; “and they believed in Hashem” this is the name YKVK that is in Atzmus.  And after that it says “and in Moshe His servant”, from which it is understood that Moshe is higher even than the aspect of YKVK that is in Atzmus.  And therefore he has the power to unify and to draw down the aspect of YKVK that is in Atzmus [into the world] that it should shine openly.

This loftiness of Moshe generates not only miracles that are enclothed in nature (the name Elokim) but miracles completely above the way of nature.  And all of this is for us: that we will “…see, and recognize, and know the Eybershter…” and thus be freed from “the limitations of world, the enslavement to worldly assumptions and servitude to the various limitations of world”.

All of the above is meant to lead us to perform our service of Hashem in a miraculous manner.  We must reveal the “Tzaddik” within us — not only the “Tzaddi”, but the “Tzaddik” (with the addition of the letter Kuf ק).  This implies using free choice to choose the side of holiness (“Tzadi” — “My side”), which has the power to elevate even those aspects which are “below the line”, just as the letter “kuf” has a leg which reaches “below the line”.  When the Yidden, who have free choice (due to being enclothed in wordly bodies), choose the side of holiness, their choice adds the “kuf” to “Tzadi”, making “Tzaddik”; this gives the power to transform the world and it’s inhabitants, that they should also agree.

Again, the Rebbe is repeating to us that the Geuloh is not a passive fireworks show of miracles, but rather it gives us the “green light” to get to work and reveal the redemption through our own actions.  This is assisted by our recognition of the miraculous state of the world, which occurs through Moshe the G-dly man, the first redeemer and the last redeemer.

Vayikra 5751: Miraculous Conduct

The sicha of Parshas Vayikra is the first sicha of the Dvar Malchus cycle (the sichos from Vayikra 5751 until Vayakhel 5752).  The focus of this sicha is a recurring theme in all the sichos from these 12 months: drawing the miraculous (which transcends nature) into the natural order of things.

The demonstration of this in our sicha is the special occurrence that occurs once in a few years: Rosh Chodesh Nissan comes out on Shabbos.  In such a year, three Sefer Torahs are removed from the Aron Kodesh to be read: the regular Sefer for the parsha, a second sefer for Rosh Chodesh, and a third sefer for the annual reading of  “Parshas Parah” prior to Pesach. The only other times 3 sefer Torahs are taken out are Simchas Torah (every year) and Shabbos Chanukah on Rosh Chodesh (not the case every year).

The 3 sefer Torahs of Simchas Torah are described by the Rebbe as “t’midin“, a regular offering in the consistent, fixed order of things.  The 3 sefer Torahs of Shabbos Rosh Chodesh Nissan in such a year as 5751, an infrequent occurrence, is in the category of “musafin“, something “additional” to the usual order of things. It is also implicit in the nature of the readings on those days: on Simchas Torah we read “Bereishis”, Hashem creating the world as it conducts itself according to nature; and, on Rosh Chodesh Nissan the first mitzva (counting the months) “החודש הזה לכם”, which the Rebbe refers to as the miraculous conduct of the world.  Not only that, but Nissan is called “the month of Redemption”, implying also a Redemption from conduct in accordance with nature, transcending those limitations and proceeding to miraculous conduct.

The Rebbe, as one might expect, emphasizes the unification of these two dimensions:

“the ‘miraculous conduct’ is drawn down and permeates (also) in the matters of the world in actual action… that the avoidah of actual deed in the matters of the world is not in the usual way, like natural conduct, but rather like miraculous conduct, above his nature and the manner to which he is accustomed.”

The Rebbe, before our very eyes, has shifted the meaning of “miraculous” onto us.  This year of 5751, “it will be a year that I will show wonders” (תהא שנת נפלאות אראנו), follows the “year of miracles”, 5750 (תהא שנת ניסים), in which there were the miracles of the Gulf War, the end of Communism, the breakup of the Soviet Union, and swords into plowshares — great wonders “out there” in the world. But here in this Sicha the Rebbe is letting us know that the real focus is our miraculous conduct in Torah and Mitzvos — going beyond our own nature, beyond that to which we are accustomed, that our performance of Mitzvos should be “miraculous” compared to our nature and regular conduct (comparable to 3 sefer Torahs of Shabbos Rosh Chodesh Nissan).  In the Rebbe’s words: “the addition and meaning in avoidah in a way of  ‘miraculous conduct’ in the avoidah of each and every Jew…until the perfection of the avoidah…” 

The Rebbe even provides us with a practical example: giving tzedaka in a way that transcends limitations:

… Even after he has given properly for holiday needs (צרכי החג) — he needs to make an accounting that reflects the additional blessing he will receive from Hashem in the meantime [as a result of the tzedaka he gave for holiday needs], and therefore his maaser and chomesh obligation [tithing 10% and 20%] has increased as well, and thus he needs to increase what he gives for holiday needs. And more than this: he can and must add in giving for holiday needs (beyond maaser and chomesh) even before he sees the results of the increased blessing. The more he will increase his giving for the needs of the holiday, likewise the blessing of Hashem will increase with abundant wealth

Based on what was explained previously, the miracle is not the “abundant wealth” one will receive, but rather the miraculous conduct of giving tzedaka beyond his accustomed manner (which is what draws down the abundant wealth). In other words: we are the miracle. (And if we are not, then we had better to get to work and become the miracle in our performance of Mitzvos!)

The Rebbe’s emphasis here is on doing things “not in the usual way…but rather…above his nature and the manner to which he is accustomed.” We can recognize how this is a fitting “opening statement” to the sichos of Dvar Malchus, in which the Rebbe introduces us to the concept of “living with Geuloh”, transcending the previous generations in this respect.  And even  more fitting when we contemplate that these sichos of Dvar Malchus are also a prelude to the events of Chof-Zayin Adar and Gimmel Tammuz, which brought about a dramatic “paradigm shift”: the centrality of “taking orders” becoming eclipsed by the necessity of “taking initiative” — a shift which demands going “above his nature and the manner to which he is accustomed.”

Introduction to the cycle of Dvar Malchus

Introduction to the cycle of Dvar Malchus

“Rav Asi asked, ‘Why do little school children begin their Chumash learning with Vayikra and not with Bereishis? It is because little children are pure and unblemished, and the sacrifices are pure and unblemished. The pure ones begin their learning with the study of the pure.'” (Vayikra Rabbah, Tzav 7:3)

The cycle of Dvar Malchus refers to the twelve months of sichos which the Rebbe said between 5751-52 (1991-92), the latest words (“Mishna achrona”) that we have from the Rebbe.  Notably, the cycle begins with the sicha of Parashas Vayikra, 5751.  Although the Torah of Moshiach will only be revealed to us together with the revelations of the true and complete Geulah, these sichos are a “taste” of the “new Torah that will come forth from Me” (Yeshayahu 51:4; Vayikra Rabbah 13:3) and fittingly we start learning from parshas Vayikra.  Furthermore, the sicha describes a connection to Simchas Torah, which is the day when we begin reading the Torah anew (finishing with “V’zos Habrocha” and beginning with “Bereishis”).

Some background: The year 5750 (1990-91) was termed by the Rebbe “it will be a year of miracles” based on the letters that form the Hebrew year.  The year 1990 saw the beginning of the disintegration of the Soviet Union and the outbreak of the first Gulf War.  The year 5751 received the name “it will be year of ‘I will show wonders’”. 

By the time we reach Parshas Vayikra, 5751 (March 1991), the Gulf War has ended (on Purim, two weeks earlier); the events in the disintegration of the Soviet Union will lead, in June (Rosh Chodesh Tammuz), to the election of Boris Yeltsin and the end of the Communist Regime, effectively ceasing to exist upon the resignation of President Gorbachev in late August (Shabbos Ki Seitze).  This new reality—the defeat of Sadaam Hussein in Iraq (and the over miracles witnessed in Israel during that war) and the collapse of the Soviet Union (bringing an end to the Cold War and the nuclear arms race)—is the background to these sichos.

As the Rebbe often explains, events in the physical world are a consequence of what occurs spiritually, the realm of the Jewish souls.  If we see the fall of the earthly “iron curtain” it is because the spiritual “iron curtain” (“mechitza shel barzel”) which separated Israel from their Father in Heaven has fallen.  If an evil dictator who threatened to annihilate, G-d forbid, Jews young and old is defeated and rendered powerless without a Jew firing a weapon, this is because the same drama is playing out spiritually.  These sichos are to guide us in this “new world order”—a new earthly world order, reflecting a new spiritual world order. Continue reading

Chof Zayin Adar: Nothing Was Lost

The day 27 Adar (כ”ז אדר ראשון) is not just a date in Lubavitch — it has become a title for the dramatic day that was the beginning of a new reality for Chassidim.  This is the day that the Rebbe had what the doctors call a stroke, and since then we have not heard from the Rebbe.  Gimmel Tammuz is another step, but the “silence” began on this day, Chof Zayin Adar.

The number 27 in Loshon Hakodesh is also the word “זך”, which means refined and purified.  In fact, the Rebbe connects this with the 27th day of the month, in a sicha of Parshas Pekudei 5750 (2 years to the day before the stroke).  Here the Rebbe explains that the 27th of the month possesses the special quality of:

…scouring and clarification and purification, as is written about the time of the Geuloh “many will be clarified and whitened and purified” (Daniel 12:10).  The ultimate scouring and purification is by revealing the intent in the Tzimtzum [contraction of G-dly revelation] and concealment of the Divine name Elokim itself.

This will be understood in light of what the Rebbe explained in the earlier parts of this sicha.  To summarize:

According to Torah, there are 7 names of Hashem that one is forbidden to erase due to their Holiness.  Of them, we primarily relate to two names: YKVK and Elokim, which represent the revelation of G-dliness (the name YKVK) and the concealment of that revelation (the name Elokim).  The name Elokim is the contraction and concealment of G-dly light — in other words: darkness.  We find a verse in Tehillim “the sun and its shield, YKVK Elokim”, explained to mean that Elokim (concealment) is like a shield or a filter that reduces the G-dly revelation of the name YKVK so that the worlds are not nullified out of existence.  According to this, the name Elokim, the contraction and concealment of G-dly light (the darkness), is for the sake of being able to reveal G-dliness within the limited ability of the worlds to receive.  Like smoked glass diminishes the light of the sun but this itself allows a person to be able to gaze at the sun without being blinded.  A concealment which has the intent of actually revealing that which is being concealed.

But, explains the Rebbe, there is another dimension: the quality of Tzimtzum (contraction) in and of itself — that contraction and concealment show the completeness of the unlimited Holy One, blessed be He, that He is truly unlimited: He is so “unlimited” that he can also limit Himself!  He possesses not only the power of unlimited revelation, but also the power of concealment and limitation.  Explains the Rebbe, this derives from the level of Hashem’s Essence עצמותו where the power of infinite revelation can co-exist with His power of limitation and concealment (regardless of the fact that they are opposites).  Thus, Geuloh is:

…not only the nullification of the withdrawal and concealment (העלם והסתר) and of the world by revealing that the intent of the contraction and concealment is for the sake of revelation.  Rather, more than this: that we reveal the intent of the withdrawal and concealment itself…not only do we nullify the inyan of golus by revealing that the concealment [of the name Elokim] is for the sake of revelation, but more than this, that the golus itself is clarified and is transformed to Geuloh, since we reveal the intent of the Tzimtzum itself, the power of concealment (which is above revelation).

These are very deep concepts, we are not attempting to do them justice in this brief article.  But we will try to bring them down to simpler words, which will help us relate to the event of Chof Zayin Adar over 27 years ago (and its continuation to the present time): This second aspect of the Divine name Elokim (the name of darkness and concealment) is it’s inherent value, not as it brings about or leads to something else.  It is not only that the darkness as a vehicle for revealing the light, and in such a case we must nullify the darkness in order to reach a greater light.  Rather, it is the lofty intent within the darkness itself — the power of Hashem’s Essence to be limited.  What does that mean?  That we identify and recognize Hashem in the darkness just as we do through His revelations!  The darkness remains darkness, but it ceases to darken because we recognize that the darkness itself is part of Hashem no less than light and revelation.  “The darkness is as light” (כחשיכה כאורה).  This is even higher than crying out over the darkness (as the Rebbe explains in the maamor (בלילה ההוא, מלוקט ד) that was edited and released for publication on Purim, 5750, two weeks earlier than this sicha).

In practical terms, we could say as follows:

Following the stroke that occurred Chof Zayin Adar, 5752, the Chassidim were worried, davening and saying Tehilim for the Rebbe’s health.  There was a great and sudden darkness over Lubavitch.  No farbrengens with the Rebbe, no Sunday dollars.  Gimmel Tammuz was another step into darkness and concealment.  Yet, in the years since then, when the concealment is seemingly greater than before, there has been revealed an even deeper connection to the Rebbe.  Previously, the connection expressed itself through the way the Rebbe revealed himself.  Then there was a concealment, and there was a response of crying out over the concealment.  But since then, the hiskashrus has evolved and come to approach the second level the Rebbe mentions: where the concealment itself does not conceal.

What does this mean in practical terms?

That the fact that we do not see or hear the Rebbe for so many years (and so we cry out to Hashem “ad mosai?!”) nonetheless does not obscure our ability to recognize the Rebbe’s presence and influence.  This comes from Atzmus, meaning our hiskashrus today is coming from Etzem Hanefesh, where the concealment and the darkness themselves are converted to Geuloh — that the present situation comes to show the power of concealment, which by the Rebbe means that we come to recognize that he is just as effective in his role of Nosi Hador and Moshiach Tzidkeinu when we don’t see as when we do see, when we don’t hear as when we do hear.  So many years have passed and yet not only is the hiskashrus of Chassidim still strong, but each year there are more and more mekushorim, many of whom were not even born before Chof-Zayin Adar!  “The darkness is as light” (כחשיכה כאורה), the power of concealment which is above revelation.

Nothing was lost on Chof-Zayin Adar.  On the contrary: we set out on a path of establishing a greater level of connection with the Rebbe, a path which we proceed on to this very day.  We do not need to cry out over the darkness, but rather to “remind” Hashem that just as the power of concealment has an intent of its own, so does the power of revelation!  We can now, after Chof Zayin Adar, appreciate the power of concealment (which doesn’t actually conceal, but reveals a deeper level), and therefore we beseech Hashem that we should also have complete revelation: the true and complete Geuloh with the Rebbe Melech Hamoshiach, and we will gaze upon the beauty of our King!

 

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

Pekudei 5752: The Missing Parsha

The Dvar Malchus begins with Vayikra 5751, but where does it end?  The Parshas Vayakhel sicha is unfinished, and parshas Pekudei is missing (actually, “missing” is one of the definitions of the word*, as in יפקד מושבך).  What is the message?

Firstly, we could take note that the start of our Dvar Malchus cycle is parshas Vayikra.  This hints at the division of the Chasidishe Parsha, Torah Ohr and Likkutei Torah — the former covering Bereishis to Vayakhel, the latter Vayikra through the end.  In an odd turn of hashgacha protis, parshas Pekudei is absent from Torah Ohr (which covers all of Shemos) and appears in the other volume.

But more to the point, the Rebbe generally explains these two parshiyos (Vayakhel and Pekudei, which in many years are read together) as reflecting two distinct angles:

  • Vayakhel means “gathering” and speaks of unity and generality, where the individual elements are subdued in the whole.
  • Pekudei implies making an accounting of the individual elements, and in fact it is here that we learn the details: this many talents of silver, that many hooks and boards, etc.

The fact that our Dvar Malchus has Vayakhel but lacks Pekudei (when looked at in light of the content of all the sichas) implies that from the collective side of things, everything is in a state of Geulah: the aspect of Above to below, the “Nosi is everything” (הנשיא הוא הכל) which nullifies all the elements to the greater whole. You can find this expressed many times in these sichos.

What remains to be completed is the aspect of Pekudei: the completion and perfection of the parts, not as they are nullified to the greater whole but their own intrinsic importance as unique elements. Meaning our avodah, individually.  In the Rebbe’s words: “do all that you can” — you, personally and as an individual!  (Of course, merging the individual effort with the unity of Vayakhel, which is the reason that most years the two parshiyos are read together.)

What is needed now is for each one of us to reveal his spark of Moshiach through our own efforts, and not to expect someone else, not even Melech HaMoshiach, to do it for us. Avodah b’koach atzmo“, to reveal individually what has already been accomplished collectively. To bring — each one of us — Moshiach in actuality!

(Not only will this complete the aspect of “Pekudei”, but it brings about the completion and perfection of “Vayak’hel”, because the “incomplete” Sicha of Vayak’hel hints that even the aspect of “Above to below” remains incomplete as long as the “Pekudei” is lacking.  Completing the task of the mekabel (from below) adds to the perfection of the mashpia (Above).)

* Another meaning of Pekudei is connected with childbearing and the marital union, as in “Hashem remembered Sarah” (to bless her with a child) (ה’ פקד את שרה), and “a man must be intimate with his wife [before seeing out on a lengthy journey]” (יפקוד את אשתו).  In fact, this second meaning is mentioned in the Alter Rebbe’s drush on this parsha in Likkutei Torah, strengthening the connection between the parsha and these words.  This fits as a hint that although Parshas Pekudei is “missing”, and it might seem to some that the “husband” has gone on a journey leaving his wife alone — even so he must “be intimate with his wife” before departing (these Sichos of Dvar Malchus)  and even to the point of making her “pregnant” through this intimacy: pregnant with the true an complete Geuloh.