21) Kuntres Chof-Beis Shevat: the Infinite Revealed

21) Kuntres Chof-Beis Shevat: the Infinite Revealed

This maamor begins with the verse of parshas Mishpotim: “These are the statues that you shall place before them: if you will acquire a Hebrew servant…”.  The Talmud Yerushalmi says that statues the verse is referring to are the secrets of Torah.  This raises a question, since the term “mishpotim” refers to the basic statutes of the Torah which the human mind can grasp (including the nations of the world), but not the Torah’s hidden secrets.  Furthermore, what is the connection with acquiring a Hebrew servant?

The defining element of a Hebrew servant is his acceptance of the yoke of servitude: his kabbolos ‘ol.  The reason this appears at the beginning of the Torah’s many “mishpotim” (statutes understood by the human mind) is to hint even when we fulfill the Torah’s laws which we understand — we must be fulfilling them [as well] out of kabbolos ‘ol, like a servant who does what he is told without understanding.  After all, the main thing about these laws is that they are the Will of Hashem, and Will is above reason and understanding.  But haven’t we defined the mishpotim as laws which our mind does understand?  In fact, it is not a contradiction: our understanding of these laws, and our fulfillment of them due to the reasons that we understand, is also Hashem’s Will.  It is Hashem’s Will that we understand these laws and fulfill them also based on this understanding.

This is also why the verse continues with the acquisition of a Hebrew servant and not a Canaanite servant.  A Canaanite servant is a more complete servitude than a Hebrew servant (both in severity and in duration), and his kabbolos ‘ol is seemingly his overriding quality.  Yet, our verse speaks of a Hebrew servant, who only serves for 6 years and is not given every type of labor.  This is to teach us that we are not meant to serve Hashem with kabbolos ‘ol alone (which means without pleasure or enthusiasm, both of which are born from understanding), but rather in conjunction with our intellect and understanding, which add pleasure and enthusiasm.

The Rebbe continues: the “acquisition” (“kinyan“) of the Hebrew slave hints at “acquiring” the Torah that one learns, which only is possible when one understands the reasoning behind the laws he studies.  It’s not enough that the laws are “placed before you”, one is also obligated to “acquire” them by understanding the reasons behind them, to such a degree that the Torah is then called by the name of the person who acquired it.  (Similarly, the Rebbe mentions the fact that the psak din of a person who is occupied with Torah needs to be according to his own understanding — hinting at what the Rebbe mentions in the Sicha of Parshas Mishpotim — that the beginning of the prophecy of transforming swords into plowshares is due to the Rabbinical psak din that “the time of the redemption has arrived”.)

For Torah, which is the Will and Wisdom of Hashem, to descend to be enclothed in a human mind is a tremendous descent.  What you and I, or even the greatest of Torah scholars can understand is immeasurably distant from Hashem’s wisdom.  But, explains the Rebbe: this is its advantage!  Because even when Hashem’s Torah descends to be enclothed in human intellect, it still remains Hashem’s Torah with all of its original loftiness.  This means that when the person acquires it, he has caused a unification of his limited intellect with Hashem’s infinite wisdom, the level of “Yisroel and the Holy One, blessed be He, are all One.”  To unify such opposites requires a revelation of the Ohr Ein Sof, higher than YKVK — which comes as a result of his laboring to acquire the Torah.

The Rebbe points out that this is not the result of simply learning Torah in depth, but that one’s Torah is learned with a feeling and awareness that even as he is understanding the Torah it is really the Torah of the world of Atzilus, which is truly beyond his comprehension.  “The learning needs to be in a manner that it will be felt by him that the Torah which he is learning (even after it has become his own wisdom) is the Torah of Hashem, ‘Your Torah’ which is in Atzilus.”  This explains why the Yerushalmi says that our verse refers to the secrets of Torah:

Because in order that in the Torah that the person learns and understands in his intellect (human intellect) there will be a feeling that this is the Torah of Hashem…this is via the revelation of the neshoma as it is in Atzilus…which occurs by learning Pnimiyus HaTorah…that through learning the inner dimension of the Torah the inner dimension of the neshoma is revealed.

All the detailed explanations of the maamor point to a common (and Geuloh-dik) theme: the unification of opposites.  To maintain kabbolos ‘ol without nullifying his existence; to acquire the Torah with his own intellect, without obscuring the feeling that this is Hashem’s Torah in Atzilus; to have pleasure in being Hashem’s servant.  This is the “secret” of Geuloh, as explained many places in Chassidus: not the simply the revelation of the unlimited Atzmus Ohr Ein Sof, but rather that this infinite revelation occurs down below in this limited world, in our limited human intellect.

From this we can understand why at this point in history, when all the avoidah has been completed, the “direct path” is learning about Moshiach and Geuloh: because the goal is in fact that the infinite level of Torah should become unified with our limited human intellect — reaching the level of “Yisroel and the Holy One, blessed be He, are all One” (which then affects the reality of the entire Creation).

As the Rebbe closes the maamor:

By learning Torah in a way where the learning is with understanding and explanation and together with this it is with the bittul of a servant (which requires learning Pnimiyus HaTorah), through this they will merit to the revelation of the Torah of Moshiach, Torah Chadosha which will come from me, in the true and complete Geuloh via Moshiach Tzidkeinu, speedily in our days mamash.

Chof-Beis Shevat: The Ultimate Unification

Chof-Beis Shevat: The Ultimate Unification

In the sicha related to the 4th yahrtzeit of the Rebbetzin Chaya Mushka (Chof-Beis [22] Shevat, 5752), the Rebbe reveals amazing things about this event, the date it took place, and what these mean for us.

The date of the Rebbetzin’s passing is found in the same month two other epochal events: Yud Shevat, the Hilulla of the Previous Rebbe, and Yud-Alef Shevat, the day when the Rebbe MHM officially accepted leadership and inaugurated the 7th generation — Dor Hashvii.  The Rebbe explains the deeper significance of these events on these dates, and how they relate to the Geuloh.

First of all, while we generally view the Rebbetzin as the Rebbe’s wife, the Rebbe in this sicha identifies her primarily as the daughter of the Previous Rebbe.  Her passing comes as a continuation of, and an addition to, the great elevation that occurred on her father’s Hilulla, Yud Shevat.

To give us insight as to what is going on “behind the curtains”, the Rebbe explains that there are two dimensions of a “dwelling place in the lower realms” (דירה בתחתונים):

a) a revelation of Hashem’s essence (עצמותו יתברך), and

b) this revelation drawn down below.

More specifically:

1) A dwelling place for Him (but not Him Himself, so to speak);

2) the revelation of His Essence itself (עצמותו יתברך).

These correspond to what was explained in the sicha of Parshas Yisro, describing the first and last Aseres haDibros (first from Hashem, later via Moshe), which are reflected in the numbers 10 (the world) and 11 (transcending world).

As explained there, the Aseres haDibros were given twice in order that they could be internalized by Bnei Yisroel without the recipients being overwhelmed by the great revelation from Above.  In the Rebbe’s words:

The ultimate [Divine] intent is that Bnei Yisroel, by their own effort and with their own power (עבודתם בכח עצמם)…will draw down the revelation of 11 by making the 10 (tachton) a fitting vessel for receiving this revelation of 11…

This is the basis to explain the significance of the 3 periods which the Rebbe identifies in the sicha: the 10th, 11th, and 22nd of Shevat.

  1. The 10th day of the 11th month (Shevat), meaning the “chiddush” (from “chodesh”, month) of 11 being drawn down and revealed in the world (10).  The avoidah until Yud Shevat was focused on preparing the world (10) to be fitting to receive the revelation of 11 (transcending world) without being nullified out of existence.  The emphasis is on the 10, the receiver, and there is an emphasis on the difference between the level of 10 and the level of 11.
  2. The 11th day of the 11th month, which implies a revelation of the 11 itself, which in turn elevates the 10, but in a way where the 10 loses its importance in the place of the 11.
  3. The ultimate goal, the perfect unity and connection — when the “dwelling place” is united with “the One Who dwells” (Hashem’s Essence), referred to in Chassidus as “the created sense of reality is one thing with the true reality” (היש הנברא הוא דבר אחד עם היש האמיתי).  The Yidden (the “dwelling place”) fully unified with Hashem’s Essence.

Interestingly, the Rebbe then repeats this explanation in a slightly different way:

  1. 10th — Finishing the last remnants of golus, drawing down 11 into 10 but where they remain two separate things (from the view of the tachton), the 11 not being completely invested into the world;
  2. 11th — the elevation of the tachton to the level of the 11, the revelation (only) of the aspect of 11 that is shayach to 10;
  3. 22nd — the perfect shleimus of 10 and 11 (reflected in the number 22, which is two times 11).  This is the unification of both the level of 11 which is shayach to the world, and a second time via the effort of Bnei Yisroel (on their own) to draw it down — which is a higher level, even higher than the Aseres haDibros.  Meaning that through the 22 letters of the Torah that a Yid studies, he becomes unified with Hashem’s Essence.

“After Chof-Beis Shevat it brought about (פעל) the last stage in preparing the world for Geuloh”.  This last stage is our Avoidah now.  The task is not to prepare the tachton (ourselves and the world), since this has already been completed; nor is it to elevate the tachton (while it remains separate and subsumed in the revelation of 11); rather, the avoidah now depends on the effort of the Yidden themselves: that by our own effort we bring about the unification of these levels, to the point where the mekabel becomes unified with the mashpia (see Parshas Vayishlach).  (Which in this sicha the Rebbe emphasizes as pertaining to Torah study.)  The last stage has already begun, it only depends on our effort!

How can we translate these lofty concepts to matters which we can understand and relate to in our daily lives?  We offer the following possible explanation:

3 Stages in the Avoidah of Chassidim

1) Until Yud Shevat the Chassidim had the avoidah to work on themselves, seichel and midos, to prepare themselves for the Geuloh (עמדו הכן כולכם).  This was the avoidah of the 6th generation, where the difference in the roles of the Chassidim and the Rebbe was emphasized. This avoidah, the preparation of the recipient (“10”),  was was completed upon the histalkus of the Previous Rebbe on Yud Shevat.

2) Beginning with 11 Shevat, the Nesius of the Rebbe מה”מ, the avoidah of the 7th generation begins: the emphasis is not on one’s avoidah with himself, but on one’s task to influence the world around.  This is most pronounced in the inyan of shlichus, where the shliach puts aside the perfection of his personal avoidah in order to become an emissary and representative of the Rebbe.  This matches what the Rebbe says about the “10” being subsumed into the “11”: the shliach’s personal life and interests are subsumed into the Rebbe’s concerns.  The shliach and the one who sent him now share a common avoidah, more so than in the previous generation, but it is really the avoidah of the Rebbe into which the shliach is subsumed and thus they remain 2 separate entities;

3) After 22 Shevat the emphasis on Moshiach shifts into high gear, ascending from year to year, with an increasing emphasis on the avoidah being “from their own effort” (בכֹח עצמם), and amazing explanations of the revelation of Atzmus and the unification of the mashpia and the mekabel.  Of course, all this takes on a new dimension after Gimmel Tammuz, when Chassidim are “forced” to proceed without overt revelations of the Rebbe, and the Rebbe’s inyonim are now the chosid’s own inyonim.  The border between Rebbe and chosid becomes increasingly obscured as the Rebbe becomes more and more revealed through the actions of the chosid, yet the chosid’s reality is not nullified.

In other words: the avoidah has progressed from a) working primarily on ourselves to make ourselves vessels for G-dliness, to b) nullifying ourselves as much as possible and allowing the Rebbe to elevate us to the level of his concerns, to c) where our reality is intertwined with the the Rebbe’s reality, the things which matter to the Rebbe matter to us and we are motivated to attend to those matters not out of self-nullification but rather because they matter to us.

As an example: a chosid who labors to bake shmurah matzoh for himself and his family for Pesach, becomes a shliach who puts aside his own holiday joy in order to fulfill the will of the Rebbe (that all the Jews in his area should have shmurah matzos for Pesach), and finally becomes unified with the Rebbe in the sense that he himself is personally concerned (and his joy is dependent on) that all the Jews in his area should have shmurah matzos and therefore he does whatever he must do to accomplish it.

Beshallach/Yisro: Going From 10 to 11

Beshallach/Yisro: Going From 10 to 11

From Har Sinai (also called “Chorev”) to Eretz Yisroel is a journey of 11 days.  The 11 days journey reflects “the aspect of One which is higher than the 10 Commandments which were given at Chorev…the aspect of Hashem’s Essence and Being (מהותו ועצמותו) which is higher than the 10 sefiros.”  However, everyone knows that the Bnei Yisroel wandered in the midbar for 40 years (instead of 11 days) as a punishment for the sin of the spies.  In our sicha, however, the Rebbe speaks of this as something positive.  What is positive about the same journey being drawn out over 40 years?!

The Rebbe explains that we can say that Hashem’s intention here was in order that the aspect of 11 (Hashem’s Essence) “will be drawn down and revealed in them in an internalized manner via their travels in the midbar for 40 years, in which ‘Hashem gave to you a heart to know, eyes to see, and ears to hear’.”  If Hashem would have taken them directly on the 11 days journey, all of the refinement which was accomplished over 40 years would have been achieved in a manner of Above to below, something which does not so much affect that which is “below”.  (Like the difference between the sense of “ownership” of a King who fought for territory and invested all his wealth and resources to conquer lands for his Kingdom, as opposed to his son who received everything without investing effort.)  In the process of 40 years, the Bnei Yisroel received the influence from Above, but in a way where they made the effort from below: “a unification of both qualities of ‘from Above to below’ and ‘from below to Above’ together”.

The Rebbe goes on to speak of how 10 is generally associated with Holiness, whereas 11 is generally associated with the opposite (as in “the eleven crowns of impurity” mentioned in sefer Tanya Kadisha).  The number 10 shows on the integration of Hashem’s life force with his creations; the number 11 reflects that life force being higher and removed from the creations, which allows for an exaggerated self-awareness to the point of feeling separated from G-dliness which can descend to actual idolatry.  However, there is also an aspect of Yud-Alef of holiness, which is hinted at the numerical value of the last 2 letters of Hashem’s name (vov-heh = 11) which are united with the first two letters (thus making Hashem’s name complete) which occurs with the elimination of Amalek.

The Rebbe connects all this with the month of Shevat, which is the 11th month, and in particular the 10th and 11th days of the month: the histalkus of the Previous Rebbe on the 10th, and the acceptance of leadership by the Rebbe on the 11th — the 11th day of the 11th month.  (And as known, the Rebbe was born on the 11th day of Nissan.)  Furthermore, on the 11th day of the 11th month we find the following dimensions coming together: 1) the aspect of 11 as “day”, meaning light and revelation [of the sun], and 2) the aspect of 11 as the month, which is determined according to the moon:

From this it is understood that the 11th month indicates the aspect of 11 as it is drawn down and revealed to the recipient (the moon), and the 11th day is the aspect of 11 as it is by the mashpia (the sun), which is 11 in its pure state.

We see from this the combination and unification of the higher and the lower, which should already be recognizable as one of the main foundations of the Dvar Malchus sichos.

The Rebbe closes by saying:

Especially as regards the prayer for the true and complete Geuloh (particularly after all the end times have already passed כלו כל הקיצין and all matters of the avoidah have been completed, as per the words of my father-in-law the Rebbe the leader of our generation) — that in addition to the feeling of yearning and desire and longing for the Geuloh (until now), there needs to be now also and mainly the feeling of the joy from the fact that the Geuloh is coming in actuality in this very moment.

The Rebbe tells us that it’s not enough to want the Geuloh, to yearn for the Geuloh — the main thing that needs to be is that we need to have a feeling of joy that the Geuloh is coming right now!

Yisro 5752: Dwelling-Place and the One Who Dwells There

Yisro 5752: Dwelling-Place and the One Who Dwells There

This sicha focuses on the 10 Commandments (“Aseres Hadibros“) and their connection with Hashem’s desire for a “dwelling place down below” דירה בתחתונים.

There are two versions of the Dibros: those spoken by Hashem (in parshas Yisro), and those repeated by Moshe Rabbeinu in parshas V’eschanon.  The Rebbe refers to them as the “first Dibros” and the “last Dibros”.  Each version expresses something different: the first Dibros coming from Hashem Himself on Har Sinai, and the second spoken by Moshe “with slight changes”.

The goal of creation is to create a dwelling place in the lower worlds.  This means that just as a person’s essence is truly “at home” in his own dwelling place, we find the same by Hashem.  Explains the Rebbe: the true “dwelling place” for Hashem’s essence (“Atzmus“) is the Yidden themselves.  Why?  Because the Yidden are (“so to speak”) one thing with Atzmus (as is stated in the Zohar “Yisroel and the Holy One, Blessed be He, are all One”).  Furthermore, this enables them to make the world itself into a dwelling place down below — a “dira b’tachtonim”.

This is reflected in our two versions of the Aseres Hadibros: The first Dibros, which were heard from Hashem, give the power to make a “dwelling place for Him, may He be blessed  His — Essence” (דירה לו, יתברך — לו לעצמותו).  The last Dibros, spoken by Moshe Rabbeinu, give the power to the Yidden to affect the world on its own terms, since Moshe himself is found below.

We find here two concepts: a dwelling-place, and that it should be “down below”.  The special quality of the first Dibros (“G-d spoke all these things…”) is that they are a revelation drawn down from Hashem’s very essence (עצמוצתו ומהותו) without any intermediary at all, not even the “ish Elokim”, the G-dly man Moshe.  Even though Moshe is an “intermediary who connects“, and the Shechina is speaking from his throat, nonetheless there is some measure of change that occurs through him.  The special quality of the first Dibros is that they come direct, straight from Hashem Himself.  The drawback is that they nullified our existence and “with each speaking, their souls flew out” (פרחה נשמתן).  The special quality of the last Dibros is that the Yidden can receive them and internalize them without being nullified out of existence.

In the “dwelling place down below” itself there are two dimensions: a) the dwelling place itself (which must be “down below”), and b) the one who dwells there.  The dwelling place is not part of the dweller himself, it is separate from him and remains “tachton” — “down below”.  The last Dibros which we received from Moshe Rabbeinu are more the aspect of “down below”: we can internalize them better (as mentioned above), but they are not a revelation of “the One who dwells” in the dwelling place.  In contrast, the first Dibros are the dimension of a dwelling place for a revelation of the essence (“Atzmuso u-mehuso“) — Hashem Himself.

We could say that the last Dibros allow us to better understand and grasp what Hashem is telling us, but it’s not Hashem Himself.  Like one who hears a translation and explanation of the Rebbe’s sicha: he can understand the subject quite well, he can even ask questions and receive clear answers; but the experience doesn’t compare to hearing it directly from the Rebbe himself.

As emphasized in most of the Dvar Malchus sichos, the Rebbe asserts that neither one of these dimensions is by itself complete.  Rather, the ultimate perfection is through the unity of both of them: the revelation of Hashem’s essence without a need for Moshe Rabbeinu (like the first Dibros), but in a way where the tachton is not nullified out of existence and the message can be internalized.  In such a unity, the “tachton” becomes a “channel” for Hashem’s speech, speech which comes from “Atzmuso u-mehuso” (“the One who dwells”), until it reaches the point that a Yid is, so to speak, one with the Eybershter.

This is also expressed in the numbers 10 and 11 (relevant to the luminescent days of Yud Shevat (the passing and Hillula of the Previous Rebbe in 5710) and Yud-Alef Shevat (the next day the following year when the Rebbe מה”מ accepted the position of Rebbe)).  The 10 Dibros given at Chorev (referring to Har Sinai) correspond to the 10 sefiros.  The number 11 (as stated in the posuk “eleven days journey from Chorev”) refers to the level of Kesser (the “Crown”) which is above all the sefiros in our Seder Hishtalshelus.  Their unification means drawing down the 11 (“Kesser“), the “transcending powers” (כוחות המקיפין) into our familiar world of 10 sefiros (“tachtonim“) down below.

Yud Shevat (the 10th of Shevat, the passing of the Previous Rebbe) is connected with the completion of the dimension of the last Dibros: making the world into a dwelling place.  The day of 11 Shevat (the acceptance of leadership by the Rebbe מה”מ) is the aspect of the first Dibros: drawing down Hashem’s essence (עצמותו יתברך) — the One who dwells — into the dwelling.  The Rebbe adds:

“And we could say, that this is like the special quality and chiddush ofyisro5752_yiddish the speaking of the first Dibros by G-d (the aspect of 11), after the last Dibros were also said [already] by Moshe (the aspect of 10).

This amazing insight implies that the previous generation could only hear the word of Hashem through the holy intermediary of Moshe, ish haElokim; whereas, in our generation we hear it directly from Hashem’s Essence!


The Rebbe also explains that when we say that Moshiach should come immediately, the word in the Holy Tongue (“מיד“) is also an acronym (“rashei teivos”) for:

מ — Moshiach (footnote 96 here: “to point out that ‘his name is Menachem’ (Sanhedrin 98b)” [להעיר שמנחם שמו]),

י — both names of the Previous Rebbe [“Yosef Yitzchok”], and

ד — their generation (דורם) [meaning that they lived in the same generation].

Bo-Beshallach, 5752: Gathering Tzaddikim For a Greater Elevation

Bo-Beshallach, 5752: Gathering Tzaddikim For a Greater Elevation

tmp_9129-BBsh_011603882386It is brought in the writings of the Arizal that the generation of the future Geuloh is a gilgul (reincarnation) of the generation that came out of Egypt, and according to this, we are redeemed in the merit of the righteous women in our generation, for they themselves are the righteous women in whose merit we came out of Egypt.

What makes our generation special?  It is rooted in Nosi Hador, the leader of the generation:

tmp_9129-BBsh_02-1548525365The completion and perfection of the avodah (spiritual mission) of the Nosi Hador (on his Yom Hahillula [day of his passing –Yud Shevat]) is the completion and perfection of the avodah of the entire generation (for “the Nosi is everything” [Rashi on Chukas 21:21]), and since this generation is the final generation, then this is the completion and perfection of all of the avodah of Knesses Yisroel (woman) to make a dwelling place down below for Hashem, may He be blessed.

This relates to the concept of the “disappearance (סלוק) of Tzaddikim” (yahrzeit and Hillula) upon the completion and perfection of their avodah, as the verse states “My beloved went down to his garden…to collect roses”, upon which the Midrash expounds: “to hide away (לסלק) the Tzaddikim that are among Yisroel” (which means that they have completed their souls through Torah and Mitzvos [commentaries “Yafeh Kol” and “Yadei Moshe” on this midrash]). More importantly: this “disappearance” (“סלוק”) is for a much greater elevation (incomparably so) which will be in the world of the resurrection, “those who dwell in the dust arise and sing”, and the Tzaddikim (the “roses”) at their head, souls in bodies in this physical world, in the true and complete Geulah.

The Rebbe proceeds to mention the inyan of the “breaking out of all the spiritual lights” (“ispariyu v’isgaleen minei kol nehorin“) which occurs at the time of histalkus (specifically: of the Nosi Hador).  The Rebbe clarifies that “the inyan of histalkus is not disappearing  (סלוק), chas v’sholom, but rather the revelation of the encompassing light (ohr hasovev kol almin) in the aspect of exaltedness” [note 44].  The main point, says the Rebbe, is that this “breaking out of all the spiritual lights” is the culmination of all the avodah of his lifetime.

Further explaining the connection with righteous women, the Rebbe mentions Miriam and her rejoicing with tambourines at the splitting of the sea, and brings the Midrash that “Miriam is named for merirus [=bitterness]”, that the most difficult period of “they made their lives bitter through servitude [in Egypt]” began when Miriam was born, and after this (and through this bitterness) “the Holy One, blessed be He, appointed the redeemer, this is Miriam” (for Dovid Hamelech is a descendant of Miriam, and similarly Moshiach Tzidkeinu who descends from Dovid).  This is coming to tell us that “the Geuloh was through this that Miriam greatly felt the pain and bitterness of exile.”  So, too, our bitterness over exile, and our anticipation of and yearning for the Geuloh will bring it in actuality.  In fact, according to the degree of her bitterness over the golus was her great joy upon the redemption, so that she took a tambourine in her hand and led all the women in celebration.

This celebration occurred when “they saw the Egyptians dead on the seashore”, for it was at that time that the fear of the Egyptians ceased to plague Bnei Yisroel, which is the completion of the redemption of Yisroel and thus the joy over the redemption was also complete.

tmp_9129-BBsh_031191101095…we are assured that immediately the true and complete Geuloh is coming, and the women begin immediately (in the last moments of golus) to sing (“with consummate modesty, of course”) with tambourines and instruments, rejoicing over the coming of the true and complete Geuloh!

More specifically: together with the tefillah, the request and the demand from the Holy One, blessed be He, that the Geuloh should come immediately mamash, which is with a feeling of pain and bitterness over the length of golus, which expresses itself in the cry from the depths of the tmp_9129-BBsh_04-1578198273heart “Ad mosai, ad mosai, ad mosai”!…  [=”until when?!”]  yet they [the righteous women] are imbued with the feeling of joy, and the greatest joy which is expressed in song due to the great trust that “behold, this one (“the King Moshiach”) comes”, and already has come!

This sicha was printed as a compilation of the talks of Shabbos Parshas Bo (6 Shevat 5752) and Shabbos Parshas Beshallach (13 Shevat 5752)

Yud Shevat: “Yahrzeit” of a Living Man

Yud Shevat: “Yahrzeit” of a Living Man

Yud Shevat marks the yahrzeit and Hillula (anniversary of the passing) of the Previous Rebbe in 5710 (1950), the father-in-law of the Rebbe MH”M.  His resting place is in Montefiore Cemetery in Cambria Heights, NY, commonly referred to as “the Ohel”.

The Rebbe, MH”M, oversaw all the details, wrote the text of the gravestone, and even designed the Ohel structure itself (in a way that Kohanim could enter and avoid the halachic prohibition of being in proximity to a grave).  The Rebbe visited the Ohel on a twice-weekly basis, and often more frequently than that.

At the same time, the Rebbe continued to refer to his father-in-law as “Nosi Doreinu”, the leader of the generation, and the “Moshiach of the generation“.  The Rebbe asserted that “hu bachayim” (“he is alive”), like Yaakov Avinu who did not die.  Each year on the Previous Rebbe’s birthday, the Rebbe spoke about his father-in-law’s new chapter of Tehillim, just like anyone else who has a birthday and begins a new year of life.  The Rebbe spoke sharply that his father-in-law does not have an issue of inheritance because he is “fresher and more lively” each passing year.

Yud Shevat is the yahrzeit of a living man, the Ohel is the gravesite of a living man.

If we don’t understand, the problem is ours to ponder and to research.  When we will understand how the gemora can state the “Moshe didn’t die” and “Yaakov didn’t die” and that after his passing Rebbi Yehuda Hanosi would appear at the home of his family on Shabbos night (and made Kiddush for them) — then surely we will begin understand the meaning of Yud Shevat and how eternal life is not contradicted by a yahrzeit nor by a gravestone.

יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד

20) Kuntres Yud Shevat 5752: Avoidah, Stage 2

20) Kuntres Yud Shevat 5752: Avoidah, Stage 2

Note: This Maamor is NOT based on the chapter of Bosi Legani that we learn this year.  (Unless you are reading this in the year תשצ”ב)

For 40 years the Rebbe would say a Chassidic discourse on one of the 20 chapters of the last maamor (Chassidic discourse) written by the Frierdicker Rebbe, entitled Bosi LeGani.  Every year at the Yud Shevat farbrengen, the Rebbe would say a maamor (sometimes more than one) on that year’s chapter.  Beginning from 5749 the Rebbe did not say a new maamor, instead an edited version of a maamor on that year’s chapter was printed.  The cycle started again in 5751 (addressing chapter 1) and the maamor printed in 5752 can be expected to have added significance, as it was released during the year of Dvar Malchus sichos.  In fact, when looked at in this light one indeed finds a message that fits with the unique chiddushim of 5751-52.

A general point: the edited version of a maamor is often significantly different from the way the Rebbe originally said the maamor.  In some instances, the edited maamor is so different from the original that it presents a completely opposite perspective.  (For example: the Rebbe once said a maamor in which the he spoke about the superiority of Torah over Mitzvos; when edited and published, the maamor addresses the superiority of Mitzvos over Torah!)  In the maamor published for Yud Shevat 5752, it is noteworthy to point out that the relevant “chiddush” is not explicitly stated in the original, unedited version of the maamor which the Rebbe said in 5732 (which can be viewed here), but when edited in 5752 the Rebbe saw fit to state it clearly.  The matter is as follows:

One who has been following Dvar Malchus, or has learned the Rebbe’s sichos and maamorim from all the years, is likely familiar with the concepts of the revelation from Above as opposed to the effort we make from below.  In this maamor, this is associated with Matan Torah (from Above to below) and the Mishkan (the vessel for receiving the revelation of Elokus).  The Rebbe explains that “this that Hashem desired to have a dwelling place down below (“dira b’tachtonim”) is that there will be a revelation of Elokus below via the avoidoh of human beings.”  Thus, the main element is the Mishkan (and Mikdash), where the avoidah of korbanos takes place.

The Mishkan (and by extension, the Mikdash) has two distinct stages.  The first is the making of the Mishkan (עשיית המשכן), the second is the avoidah which takes place in the mikdash — the avoidah of iskafiya and is’hap’cha (“breaking” the evil inclination, and “elevating” the inclination).  There is an aspect of “ikkar Shechina” that is drawn down through the making of the Mishkan (ועשו לי מקדש) , and after this is a higher level (נעלית יותר) that is drawn down by the two aspects of avoidah.  States the Rebbe: “therefore, the main avoidah that took place in the Mishkan and Mikdash was the avoidah of sacrifices (korbanos), iskafiya and is’hap’cha.”

From here we see the first point: the main thing is not the making of the Mishkan, but rather the avoidah that follows.  The original maamar of Bosi Legani can leave one with the impression that the main thing is the making of the Mishkan and the gilui Shechina that comes with it (the work of Moshe Rabbeinu, the 7th generation, as quoted in the maamar).  Similarly, after hearing the Rebbe’s revelation that 770 is the actual place of the 3rd Beis Hamikdash (“Beis Rabbeinu sh’b’Bovel“), and that “all Jews will find themselves standing (איבערגעשטעלט) in our Holy Land together with the third Beis Hamikdosh WHICH WE HAVE HERE (וואס מ’האט דא)…” (Sicha of 28 Sivan, 5751), we might become so excited we might lose sight of the fact that this is only the first stage; the Rebbe is clarifying for us that only after the first stage does the work really begin!*

The second point involves the distinction between “breaking” and “transforming” the evil inclination (the avoidah of iskafiya and is’hap’cha).  In general, Chassidus explains that “breaking” the evil inclination is the challenge of the average Jew, the Beinoni, as he stands up to its challenges.  Tzaddikim, who are not tempted by evil, don’t have those nisyonos, and their avoidah is that of transforming evil.  This would lead one to imagine that the Beinoni graduates to the avoidah of transforming evil when his avoidas haBirurim is completed.  This would seemingly be supported by the shift in focus from iskafiya in the previous generations (exemplified by the conduct of great Chassidim like Itche der Masmid), to the avoidah of transforming and elevating the world around us.  In this maamar, the Rebbe clarifies that in fact the avoidah of transforming evil is primarily associated with the making of the Mishkan (the first stage, mentioned above), whereas the avoidah of korbanos (the second stage) is essentially breaking (nullifiying) evil, just as the korban itself is completely nullified in the fire of the mizbe’ach.  In other words: after the revelation of “ikkar shechina” that is drawn down by the making of the mishkan, the higher level revelation is drawn down by our avoidah of iskafiya.  Not only is iskafiya still relevant — it is the main avoidah(Not to say that the iskafiya of today is the same as the iskafiya of previous generations, ואין כאן המקום לאריך).

It comes out that while the every Bosi LeGani maamar since the original Yud Shevat begins with the greatness of the drawing down of the Shechina through the making of the Mishkan, here in the latest (as of now) maamar the Rebbe brings out clearly that there is a higher level achieved through the avoidah that is performed after the Mishkan is built.  Once could say that here the Rebbe is connecting the beginning of his leadership (“…Moshe, he is the 7th, and all 7ths are beloved, drew down the Shechina into this world…mainly in the Beis Hamikdash, as is stated ‘make for me a Mikdash’…”) with the completion of more than 40 years of that leadership (when we have “a heart to know, eyes to see, ears to hear, etc.”), and clarifying for us that we aren’t finished yet!

* Well-known is the comment of the Rebbe to J.J. Hecht, after the latter was working very hard on a particular project and expressed to the Rebbe that at least when Moshiach comes we’ll be able to relax.  The Rebbe responded that when Moshiach comes we will start to work several times harder!

Bo 5752: G-dliness Revealed Without Histalkus

Bo 5752: G-dliness Revealed Without Histalkus

Our parsha begins with Hashem’s instruction to Moshe Rabbeinu “Come to Pharaoh”.  The question is asked: why “come to Pharaoh” and not “go to Pharaoh” (as stated in other verses)?  Furthermore, being that the Torah is eternal, what is the relevance of going to Pharaoh, King of Egypt, when we are standing at the end of golus — long after Egypt was rendered helpless and nothing remains of Pharaoh — at a time when the birurim of the klipah of Pharaoh are finished (as mentioned many times)?

CONFRONTING PHARAOH

The commentaries explain that Moshe Rabbeinu was afraid to go to the inner chambers of Pharaoh, and therefore Hashem said “Come [with Me] to Pharaoh” to ease Moshe’s fear of confronting Pharaoh alone.

However, our question becomes stronger when we learn, based on the Zohar, that the evil Pharaoh that we encountered in Egypt has his source in the “Pharaoh of kedusha (holiness)”, which refers to the revelation of G-dliness.  Why was Moshe afraid to go to the Pharoah of holiness, so much so that he needed a direct command from Hashem to “come” together with Hashem?!

The answer is that the revelation of G-dliness that is represented by the Pharaoh of kedusha is a revelation of all levels of holiness, up to and including Hashem’s very essence (“atzmus“).  The Zohar calls it “the breaking out of all the lights”.  A soul enclothed in a limited physical body cannot hope to receive such a revelation without being nullified out of existence.  Thus, Moshe was afraid.  So Hashem reassures him “come” to Pharaoh, meaning Hashem Himself, Hashem’s very essence, will accompany Moshe and because Hashem is all-capable (particularly expressed in Hashem’s essence), this will make it possible for Moshe — even as a soul enclothed in a body — to receive and internalize this revelation of G-dliness.

The Rebbe explains what sort of revelation we are speaking about: it is the revelation of the unlimited within the limited vessel of the body.  To reveal the unlimited within the limited — a complete contradiction — is only with in the power of Hashem’s essence.  Only Hashem’s atzmus can put the lights of Tohu into the vessels of Tikkun.

Why is it so important that Moshe receive this revelation while enclothed soul in body?  Because this represents the fulfillment of Hashem’s intent in Creation: to make a dwelling place down below, that the highest revelations (Hashem’s atzmus) should be revealed “below” — to a soul in a body.  This occurred in the most complete manner at Matan Torah, when Hashem gave us the Torah at Har Sinai, when this revelation was experienced by the entire Jewish people (and if not for the sin of the Golden Calf, it would have been the true and complete Geuloh).  Thus, by giving this revelation to Moshe Rabbeinu, it is a preparation and the beginning of the process.

UNCIRCUMCIZED LIPS: THE WORLD’S SHORTCOMING

The Torah tells us that Moshe Rabbeinu doubted his ability to take the Bnei Yisroel out of Egypt because he was “heavy of mouth and heavy of tongue” and he had “uncircumcized lips”.  The explanation of this, according to Chassidus, the inner dimension of Torah, is that the level of Moshe Rabbeinu’s soul is so lofty that it is above the level that can be revealed in speech.  The source of Moshe Rabbeinu’s soul is in the primordial world of Tohu, unlimited spiritual lights which cannot be limited into constraining vessels.  Thus, to express this in a limited world was not possible — Moshe Rabbeinu’s self-expression was hindered by the world’s own limitations.  This was not Moshe’s problem, but the world’s problem. (By way of analogy: similar to when one turns up the volume too high for the loudspeakers to handle, the music comes out distorted.  Not because there is a problem with the music, but because the loudspeakers are unable to handle such a high level.)

This was true from the beginning, and the very fact that Moshe Rabbeinu was able to communicate at all in Egypt was only due to the fact that Hashem miraculously enabled him to be understood.  But Moshe was not yet “healed” from his “problem” until Hashem revealed His Essence at Matan Torah by saying “Anochi” in the Ten Commandments.  This is because the complete revelation in speech within the entire world could only occur after the destruction of klipas Mitzrayim.  Thus, “Come to Pharaoh”, which represents the breaking of that klipa was the first step in the revelation of Hashem’s atzmus, and via Moshe Rabbeinu it could then be drawn down to the entire Jewish people (at Matan Torah).

This revelation of Hashem’s essence which can unify the limited and the unlimited is the purpose of Creation, and thus we find that the Ramban writes (and Chassidus concurs) that the ultimate reward and ultimate state of being is souls in bodies at the resurrection of the dead (and not souls without bodies, which is the Rambam’s opinion).

This is also why the Bnei Yisroel had to borrow the gold and silver vessels from the Egyptians rather than take them (as well-earned back pay for generations of slavery): because not only does Egypt need to be “nullified”, but it needs to be transformed to the point that it willingly wants to help the Jewish people leave exile.  Only in cases where this cannot be accomplished, and there is no other choice, is there a need to “break” and “nullify”; otherwise, the preferred path is that it should be done in a peaceful way where the other side itself is a willing partner.)

At the time of the Egyptian exile the birurim (refinements) were not yet finished, but now we stand at the end of golus and all the refinement has been completed and thus we will leave this exile:

in a way of spiritual and physical ease, in a state of ultimate perfection and health — souls in bodies, and passing over immediately (without any interruption at all) to eternal life of souls in bodies in the true and complete Geuloh (the ultimate state of reward, as mentioned above).

YUD SHEVAT

On Yud Shevat, 5710 (1950) the Previous Lubavitcher Rebbe passed away.  Says the Rebbe: on Yud Shevat the Moshe Rabbeinu of our generation, the Previous Rebbe, experienced “Come to Pharaoh” — “the breaking out of all the lights”.   And through the fact that he received this revelation, now it can be drawn down to all the people of the generation.  Right now, however, this revelation remains in a way where the Previous Rebbe is found soul higher than the body.

The Previous Rebbe, like Moshe Rabbeinu, suffered from “speech being in exile” because later in life he was unable to speak clearly.  But we understand from what we learned about Moshe Rabbeinu that this was due to the limitation of the world, not of the Rebbe — because the birurim were not yet completed.  Thus, in the previous generation, there was a histalkus of the soul from the body, unlike in our generation when we can receive the revelation of “the breaking out of all the lights” in a way where the soul remains in the body!  This will occur through the coming of Moshiach Tzidkeinu immediately and will cause the ultimate elevation of all the generations that came before through the “awakening from the dust” (resurrection of the dead).

EVERYONE IS READY FOR GEULOH

Not only are the Jewish people standing ready for Geuoh, the nations of the world are also standing ready for the Jewish people to go out of golus and to go to Eretz Yisroel in the true and complete Geuloh.  This means souls in bodies without any interruption.  The Rebbe goes on to state that:

Spiritually (reaching to the highest levels) the matters are already completed up to the completion of the Geuloh (spiritually).  The spiritual eyes of a Jew already see the Geuloh; at present one needs only to open up the physical eyes, that they should also see the Geuloh as it is revealed to eyes of flesh at this time…the chiddush of the Geuloh is found in the revelation of “the breaking out of all the lights” will also be in the physicality of the world which appears to eyes of flesh, in physical time and place, making a dwelling place for Him down below.

A spiritual Geuloh is not sufficient, it must be a Geuloh that is visible to eyes of flesh.  First and foremost, this is to express in our own conduct a revelation of Hashem’s atzmus, Hashem’s essence, which permeates everything equally.  This means from the loftiest things (Torah, Tefillah, Chesed) to the most mundane things (eating, sleeping, working) — our entire lives must show the world that we are in a state of Geuloh.  Through this even loftier things will be revealed to us, through the coming of Moshiach Tzidkeinu this very second!


For further reading:

All That Remains is to Open Up the Eyes

The Generation That Does Not Die

Erev Shabbos: Time of Techiyas Hameisim

Erev Shabbos: Time of Techiyas Hameisim

In addition to the radical chiddushim in the plain understanding of the second sicha of Parshas Va’era 5752, one can also find a number of hints and suggestions that give even deeper insight into the ground-shaking ideas the Rebbe is revealing.

In the explanation as to how the “good sign” of one who dies on Erev Shabbos applies to our era (the last quarter of the 6th millennium, “Erev Shabbos” of the entire creation), the Rebbe refers to the concept of “nesira” (“cutting”). This “nesira” describes what happened to Adam Harishon on the day of his creation: Hashem put him to sleep in order to separate Chava. From being a “back to back” entity they gained the ability to be “face to face”, and to bring into existence limitless future generations. While his sleep was one-sixtieth of death, it was completely a positive matter: in order to bring about an immeasurable improvement, specifically the ability to give birth to all future generations.

The Rebbe references the writings of the Arizal as a source for the Kabbalistic explanation of this concept of Nesira. In the writings of the Arizal (Shaar Hapsukim, p.17) one finds that the Arizal writes that “this matter is that the moichin (intellect) which is in the head of Z”A (the six sefiros) go out from it via this sleeping, and then they are given to the female (Malchus).” This brings about that Malchus grows from a point to her full development. Reading this, especially in the original language, seems to hint at the state of affairs after the events of 27 Adar and 3 Tammuz, when the Rebbe (the head — “Rosh Bnei Yisroel”) is not seen, and Malchus (the Jewish souls) receive and develop their potential via the intellectual power bestowed upon them by the head (“now I give it over to you, do all that you can to bring Moshiach in actuality” [sicha of 28 Nissan 5751]).

The Rebbe also brings (footnote 40) from “Kuntres Sfas Emes (at the end of Emes L’Yaakov)” that there is a “nesira” every Rosh Hashana which is the most difficult and requires the sounding of the shofar and a great awakening. There was also a “nesira” at the time of Purim, the 70 years of golus Bavel, and “the ‘nesira’ which will be in the future in the time when Moshiach Tzidkeinu will come…these are the birth pangs of Moshiach”. A hint that in our times there will also be a “nesira”. Note that in the first sicha (footnote 66) the Rebbe mentions that regarding Yehuda the verse states “she ceased to give birth” hinting at the future redemption regarding which it says ‘shir chadash’ in the masculine, “because while the female suffers birth pangs, the males do not give birth.” Implying that the suffering associated with birth ceases when we are in a “masculine” mode of Geuloh (as described in Torah Ohr, parshas Tazria), referring to the effort from below, fitting the avoidah of the time of Nesira and the Rebbe’s statements numerous times that there is no need to undergo more birth pangs of Moshiach.

Having established that our era is itself the “Erev Shabbos” of the entire creation, the Rebbe now explains the significance: In footnote 63 the Rebbe brings a reference that the time of Techiyas Hameisim is Erev Shabbos (the time for “shaking off the dust”, quoting the Zohar I, 127b). This is connected with Rebbi Yehuda Hanosi, who himself was an example of Techiyas Hameisim, returning to make kiddush for his family after his passing. Tzaddikim have Techiyas Hameisim at the start of Yemos Hamoshiach, “40 years before the era of Techiyas Hameisim for all of bnei Yisroel” (Zohar I, 140a). Then the Rebbe goes on to say (not for the first time) that our generation will experience eternal life (which is Techiyas Hameisim, as explained elsewhere) without the interruption of death.

We can, b’derech efesher, understand from this that the beginning of Yemos Hamoshiach was back in 5711 (the beginning of the Rebbe’s leadership), and all 40 plus years of the Rebbe’s leadership leading up to 5752 were in fact Yemos Hamoshiach! After 40 years (which the Rebbe emphasized many times as the beginning of a new epoch of having “eyes to see, a heart to know, etc;” and to be able to fully comprehend the teachings of one’s Rebbe) we have entered the period of “Techiyas Hameisim for all of bnei Yisroel.” Thus, the Rebbe states that when “the time of death is erev Shabbos his death is in a way that it is emphasized in a revealed way (only) the good…mainly through Techiyas Hameisim in proximity to the time of burial.”

We are already in the time of “erev Shabbos” of Creation; the Rebbe, after 40 years of leadership, is telling us that we will all go to eternal life (Techiyas Hameisim) without interruption, “in proximity to the time of burial.” This unique expression of “Techiyas Hameisim in proximity to the time of burial” should grab our attention. It reads as a description of fact, not as an expression of possibility. Not “if the Geuloh will come now, then this individual will be among the first to rise” (which might not come to pass if the Geuloh didn’t come), but rather: this is what is happening now, the “erev Shabbos” in proximity to the burial! It is not a Techiyas Hameisim that is visible to our physical eyes, but it is happening!

[For the Torah basis for saying this, that what looks to us as a person passing away is actually the “shaking off the dust” of klipa, see the Kuntres “The Generation that Doesn’t Die“.]

The Rebbe wrote to R’ Michoel Seligson regarding the Rebbe’s small sefer Hayom Yom, “הפוך בה והפוך בה כי כולה בה” — turn it over and over because it contains everything; how much more so the lengthy sichos of the 5751-5752, the more one “turns them over” the more he reveals the insights of the Geuloh found in the Torah of Moshiach!

Va’era 5752: The Rectification of Death

Va’era 5752: The Rectification of Death

In the second sicha printed for parshas Va’era 5752, the Rebbe elaborates on the statement of the sages that “one who dies on Erev Shabbos, it is a good sign for him”.

The Gemara describes that when R’ Yehuda haNosi took ill, R’ Chiya visited him and found him crying.  He asked him why he was crying (assuming that he was afraid of death).  R’ Chiya proceeded to give him a list of signs that portend well for the fate of a person after death (and their opposite): Dying amidst laughter is a good sign, while crying is a not good; one who dies on Erev Shabbos is a good sign, after Shabbos is not good.  (And several others.)

R’ Yehuda haNosi responded that he was crying (not from a fear of his fate after death, but rather) because of the Torah and Mitzvos he would no longer be able to perform.  Seemingly, the list of good signs brought by R’ Chiya (several of which applied to R’ Yehuda haNosi and were meant to comfort him), do not help the reason given by R’ Yehuda for his crying, because seemingly being unable to perform Torah and Mitzvos after ones passing is not affected by the good signs of how a person passes away.  (The Rebbe brings a proof for this from the story in the Gemara about Dovid haMelech, who asked to pass away on Erev Shabbos (because then one is not subject to “chibut hakever“), and Hashem refused him, telling him that even one day of his Torah learning was more dear to Him.)

Furthermore, the Rebbe asks on this whole discussion a fundamental question:

“How is it possible to truthfully say (in Toras Emes, the Torah of truth) that “one who dies on Erev Shabbos it is a good sign for him” — a “good sign” in relation to the occurrence of death, the opposite of life, the ultimate opposite of good according to Torah?!”  

Sincethe Torah defines “good” as fulfilling the will of Hashem through the performance of Torah and Mitzvos as a soul in a body, then death is the opposite of Good, since it is the the departure of the soul from the body and the performance of Torah and Mitzvos ceases (thus it was the reason for R’ Yehuda haNosi’s crying).

In answer the Rebbe explains that:

The “good sign” of “one who dies on Erev Shabbos” indicates and emphasizes the rectification of the undesirable aspect in the general inyan of death, and automatically the reason for R’ Yehuda haNossi’s crying over the interruption of Torah and Mitzvos is nullified (and rectified), as we will explain.

The Rebbe proceeds to explain that already on the very first Erev Shabbos, when Adam Harishon was created, there was already something similar to death that took place, as the verse states “Hashem brought a drowsiness upon the Man and caused him to sleep”.  Sleep is called “one-sixtieth of death” by our sages, for when a person sleeps his life force (chayus) is not visible (through movement, expressing ideas, etc.).  This is seemingly an undesirable state, but in fact it is a sign that there will be an increase in the individual’s chayus (life-force) when he wakes up, an incomparable increase.  In the case of Adam Harishon this resulted in the creation of his wife, Chava, after which they could bring unlimited generations into being — an incomparable increase of chayus compared to before he slept, from the limited to the unlimited.

This model also holds in the bigger picture of the 6,000 years of this world which correspond to the days of Creation (the 7th millennium corresponding to the 7th day, Shabbos).  The 6th millennium (which we are in presently) corresponds to “Erev Shabbos”, the end of the time of golus, and there is this inyan of sleeping through which is brought about a union on a higher level (according to Kabbalah this is the union of Z”A and Malchus, the Holy One, blessed be He, and Knesses Yisroel), corresponding to the sleep of Adam Harishon that resulted in an infinitely higher state of being.

Thus, one who “dies on Erev Shabbos” also refers to one who passes away in our time, the eve of the 7th millennium; it is like the sleep we mentioned above.  So it turns out that this death (on “Erev Shabbos” at the end of golus) is for the sake of an increase and renewal of life.  This has two explanations:

a) Our sages say “Yaakov Avinu did not die…just as his descendants are alive, so, too, he is alive”, that through the continuation of the life of his descendants (true life, in accordance with Torah) this brings about that “also he is alive”.  And more than this, that this inyan of “he is alive” in its true sense, meaning eternal existence, is revealed by the continuation and eternality of “his descendants are alive” after his passing [in other words, Yaakov’s eternal life is revealed specifically after he passes away (or, at least, seemed to pass away) by the fact that his descendants continue to live the true life of Torah]that specifically then it can be seen in a revealed way the eternality (the truth) of “he is alive”.  So it turns out that through death comes about an increase and renewal of life — the revelation of the eternality and truth of life.

b) And this is the main thing: that the concealment (histalkus) of the chayus that occurs at death is for the sake of an increase and renewal of chayus as a soul in a body — at the resurrection of the dead, for then there will be life of a soul in a body in eternal life.

This enables us to answer the question of how does telling R’ Yehuda haNosi that “one who dies on Erev Shabbos it is a good sign for him”: since on Erev Shabbos it is emphasized that the concealment (histalkus) of the chayus is for the sake of an increase and renewal of the chayus.  Thus, it turns out that

…the time of death coming on Erev Shabbos is in a way that emphasizes in a revealed way the good aspect alone, the increase and renewal of chayus, both through the increase of the eternality and the truth of the life through the fact that “his descendants are alive”, and also and mainly through the Resurrection of the dead right after the time of burial.

Thus, it turns out, that this “good sign” indicates and emphasizes the rectification of the undesirable aspect in death, and automatically the reason that Rebi [Yehuda haNosi] was crying over the nullification of Torah and Mitzvos is rectified as well, because when Tzaddikim arise at the Resurrection of the dead (at the beginning of Yemos Hamoshiach, forty years before the epoch of the Resurrection of the dead of all Bnei Yisroel) there is a continuation of the fulfillment of Torah and Mitzvos (and to the contrary: in a higher degree of perfection — “as mitzvos of Your will”, כמצות רצונך)

In other words, death on Erev Shabbos is a good sign also as regards the fulfillment of Torah and Mitzvos, for following on the heels of this death is the Resurrection of the dead which enables the fulfillment of Torah and Mitzvos as a soul in a body in a perfected and unlimited way, immeasurably greater than the way it was before the “death on Erev Shabbos”!

The Rebbe then takes this even further: that the main intention of this “good sign” is not literal death, chas v’sholom, but rather the avodah of the Yid in his lifetime as a soul in a body.  This is especially after it has already occurred literally with unique individuals, and through them it is sufficient to fulfill the obligation of the rest of Bnei Yisroel (so that the rest of us do not need to literally pass away in order to attain the higher level described above). Consequently, by the rest of Bnei Yisroel there will be only the spiritual avodah of “death” (meaning self-nullification, bittul), with a seamless continuation to eternal life (without any interruption in between) in the time to come.

Death on Erev Shabbos (the 6th millennium, our times) is only a concealment as a preparation for a revelation of a higher level of life — eternal life of the soul in the body, in the ultimate state of perfection!