Author: Yankev

Balak 5751: To Recognize the Inner Good
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Balak 5751: To Recognize the Inner Good

In the year 5751 the fast of 17th Tammuz fell out on Shabbos parshas Balak.  In this sicha the Rebbe addresses the special quality of a fast that falls out on Shabbos, which causes the fast itself to be pushed off until the next day.

First, we must understand that although the fast itself is a matter of “discomfort which is the opposite of desire and pleasure, but its inner dimension (b’pnimiyus) it is a good thing, as stated in the verse ‘a day of Will to Hashem’.”  More specifically, the fast of the 17th of Tammuz is on the day of the month which has the numeric value (gematria) of “good” (טוב = 17).  The Rebbe finds this completely natural:

Since the intent and ultimate purpose of the churban and the golus is only in order to come to the elevation and perfection of the (true and complete) Geuloh, meaning that the golus is an external matter, and it’s inner dimension is the Geuloh.

From this, we understand that since the time of the churban itself, everything is for the purpose of the Geuloh.

Interesting to note that the Rebbe mentions four times in this sicha that there is an aspect of Geuloh which is to rectify the churban and golus, but additionally there is a higher level: “the level and perfection of the Geuloh in and of itself, pure Geuloh גאולה לטהרתה (even if prior to [the Geuloh] there is not a situation of churban and golus).”  (And the Rebbe adds that the chiddush here is that even in a state of churban and golus we can feel this aspect of “pure Geuloh”.)  This is mainly relevant to a fast which falls out on Shabbos (when the negative aspects are not felt), but also is relevant to our generation in particular:

The more we come closer to the true and complete Geuloh, the feeling of churban and golus in these days is diminished, and the feeling of preparation for Geuloh grows and increases, the “tov” that is in the 17th of Tammuz and the 3 weeks.”

The sicha now turns to the main point: the importance of learning the subjects of Moshiach and Geuloh, which enable us to “live with the times”.  Which times?

The times of Yemos Hamoshiach, through this that the intellect becomes full and permeated with understanding and comprehension of the subject of Moshiach and Geuloh that is in Torah.  And from the intellect it spreads and imbues the feeling in the heart, until it reaches one’s thought, speech, and action in a way that suits this special time, when we are standing on the threshold of the Geuloh, and we point with our finger that ‘behold, this (the Melech Moshiach) comes.

(And if someone will protest that our sages say that Moshiach only comes when we are distracted from the subject (בהסח הדעת), the Rebbe clarifies that the meaning of this expression is “above da’as, meaning that after this subject permeates his da’as (through thought and contemplation, etc.), it goes beyond (higher than) his da’as.”  We can explain this to mean that no matter how much we learn about Moshiach and Geuloh, even filling and permeating our understanding with these subjects, the Moshiach reality will always be far beyond our understanding, until it actually materializes.

The Rebbe specifically addresses those for whom it is difficult to internalize the idea that we are really on the threshold of the Geuloh, and that the way to deal with this is by learning the subjects of Moshiach and Geuloh — this enables a person to internalize the reality that the Rebbe is speaking about.  We see this in actuality, that those who learn the subject of Moshiach and Geuloh — regardless of where they were holding before — are much more sensitive to and aware of the unfolding Geuloh.

The importance of learning the subjects of Moshiach and Geuloh cannot be over-emphasized, and we will end with the words of the Rebbe’s secretary, R’ Leibel Groner, z”l:

The Rebbe told me to send a fax to R’ Chaim Gutnick in Australia who wrote a letter to the Rebbe (the Rebbe showed me the letter) saying, “Rebbe, have pity on us and tell us clearly what to do.” The Rebbe said to send him the last sicha that he said that Shabbos (Tazria-Metzora) in which he mentioned the steps that need to be taken.

“I am surprised,” said the Rebbe, “why he is asking what to do when I said it clearly.” 

[In the sicha which the Rebbe instructed to be sent to R’ Gutnik, the Rebbe explains that the “direct way” to bring about the revelation and coming of Moshiach is by learning the subjects of Moshiach and Geuloh in Torah, especially by learning the maamorim and Likkutei Sichos of the leader of the generation.]

Since we still haven’t merited the hisgalus of Moshiach, each of us needs to make a spiritual accounting: have I made enough set times for learning Torah? Am I mehader in mitzvos? How can I add in my Ahavas Yisroel and tz’daka? Do I learn inyonei Moshiach and Geula?

We are not being asked to climb ladders to shomayim — the Geuloh is in fact “korov aleicha” (close to us); if we will only push ourselves to fulfill the instructions that Moshiach has given us, then “suddenly the Master will come”!

Chukas 5751: Revealing the Hidden
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Chukas 5751: Revealing the Hidden

There is a common thread running through almost all of the Dvar Malchus sichos of 5751-52: the concepts of “ratzo v’shov” (ascending and returning) and the influence from Above contrasted with the effort from below. These concepts are explained at great length in the teachings of Chassidus, and they receive added emphasis in Dvar Malchus.

The year this sicha was said (5751) Shabbos parshas Chukas was the 10th of the month of Tammuz. This means it carries the influence of the number seven (Shabbos) and the number ten (10th of the month). The Rebbe explains that seven represents the complete perfection of the world as it is created from Above, exemplified by the Written Torah which was given from Above, the revealed aspect of Torah. The number ten represents the perfection that is attained (and added to) via our effort from below, which finds expression in the Oral Torah, including Pnimiyus Hatorah.  The added quality of ten, deriving from our effort, is that it brings to revelation the “concealed good” which is not openly revealed in the revealed Torah.

The difference between 7 and 10 is 3, which refers to the “moichin“, the three intellectual dimensions of Chochma, Bina and Da’as (Chaba”d).  It is our effort to use our intellectual abilities which brings out the hidden good.  Says the Rebbe here:

To point out that last Shabbos was 3 Tammuz, the beginning of the Geulah. This Shabbos. the 10th of Tammuz, comes after 7 days of the week have passed — the avodah of refining the 7 midos.  Together with this is the avodah of the 3 moichin (of 3 Tammuz) — and this brings about the revelation of the aspect of 10 (of Tammuz)…  

This is the special quality of our effort (3 [moichin]) which adds to the completeness from Above (7 [midos]) and brings to the ultimate completeness and perfection of revealing the hidden good (10).  [This is also connected with our parsha which speaks of the Red Heifer (Pora Adumoh), in which the Torah instructs that the sprinkling of the purifying waters take place on the third day and the seventh day.]

The Rebbe explains further: “through understanding Pnimiyus Hatorah and the soul of the matter, one is able to see there also the hidden good, even though one does not see this revealed, or one even sees the opposite (the opposite of good).”  According to Torah (and emphasized in Chassidus), everything  is really good because nothing evil descends from Above.  But in order to see this we need the aspect of “3” — our effort in using our 3 intellectual faculties to understand Pnimiyus Hatorah. The revelation of Pnimiyus Hatorah is the inyan of the three lands of Eretz Yisroel that will be inherited in the future: the lands of the Keni Kenizi and Kadmoni.

All of this is assisted by seeing the Rebbe’s face:

The revelation of Pnimiyus Hatorah is drawn down in an ongoing, perpetual way (since the time of the geulah [of the Previous Rebbe in 5687-1927]) — via the Previous Rebbe’s students and the students of his students, as he is the Nosi of our generation, and “the Nosi is everything” — he gives the ability to every Jew in this generation, and particularly via his students who merited to see him with eyes of flesh, face to face…and seeing the face of the Tzaddik and the Nosi of our generation has an effect on those who see him, until it becomes firmly recognizable in them that they saw him, including first and foremost — in their avoda in “your wellsprings will spread outward”.

Since the period of time in which we find ourselves is characterized by things which appear to be the opposite of good (most strikingly the event of 3 Tammuz, which marks an interruption of seeing the Rebbe “with eyes of flesh, face to face”), we must implement the Rebbe’s instruction to make an effort to understand these things according to Pnimiyus Hatorah and in that way reveal the hidden good, which itself brings about open and revealed good in the world.

Chof-Ches Sivan, 5751: Where is the Beis Hamikdash Now?
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Chof-Ches Sivan, 5751: Where is the Beis Hamikdash Now?

The Rebbe spoke this sicha on the 50th anniversary of his arriving safely to the shores of America (together with the Rebbetzin) from war-torn Europe in 5701 (1941).  America is identified in Chassidus as a place where Matan Torah did not take place (in a revealed way), and is referred to as the “lower half of the world” (חצי כדור התחתון).  It is, in this regard, the lowliest place.  But specifically from the lowest place one can elevate everything (like a lever  positioned under a building, which can lift up the entire building).

Here, in the lower half of the world, the Previous Rebbe settled in 5700 (1940), joined by the Rebbe and the Rebbetzin a year later.  The (now-famous) building at 770 Eastern Parkway was acquired as the home, shul, and study-hall of the Previous Rebbe, and the Rebbe explains the significance of this number.  (This sicha is one of the talks that would be compiled into the unprecedented sicha of “Beis Rabbeinu sh’b’Bavel“.)

As is know, there are 7 sefiros, from Chesed to Malchus.  The state of perfection is represented by 10, so the ultimate perfection of 70 is 700, and of 7 is 70, both of which combine to make 770.  The completion of the task of refining the sefiros.  This is not just number-play, as the Rebbe goes on to explain:

And from this place the Geuloh begins, and the building of the Beis Hamikdosh, “the Sanctuary of G-d, which Your hands established” (מקדש אדנ”י כוננו ידיך)… Even though its place is in the Holy Land, in Yerushalayim, on the Holy Mountain, [but the work of achieving this] is done via our avoidah in the time of golus, so we have in this place, specifically in this place, the entire preparation for the “Sanctuary of G-d”…until in this place will be the revelation of “the Sanctuary of G-d”, in this place (770).

The Rebbe continues to say that this refers to the entire building (of the Beis Hamikdosh), including the roof, as the Midrash states “Melech Hamoshiach stands on the roof of the Beis Hamikdosh and announces to Yisroel: the time of your redemption has arrived”.

Immediately, 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)…

Those words have been translated in capital letters to draw attention to their significance.  In this and other sichos, one could arrive at the mistaken understanding that 770 is merely the “small sanctuary in the time of golus” where, “at some point in the future”, the 3rd Beis Hamikdosh will be revealed first (see Kuntres “Beis Rabbeinu sh’b’Bavel”).

It is correct that 770 is that place where the 3rd Beis Hamikdosh will be revealed first.  But only the revelation to you and me is in the future; because the essential presence of the 3rd Beis Hamikdosh we have here מ’האט דא (present tense)!  This is a critical point to grasp, which enables many things to be understood.  For example: the Rebbe’s assertion (parshas Vayakhel) that the ingathering of the Exiles has begun.  This is something which comes about, as the Rebbe himself explains elsewhere, through the 3rd Beis Hamikdosh (and not merely the “small sanctuary in the time of golus”)!  We have it here!

The Rebbe continues and says that Eybershter agrees to the words and requests of Yidden, revealing His love for them down below in this low world, that everything in the world is working for Geuloh.  And further: the 28th of Sivan leads into the 29th, which is Erev Rosh Chodesh, when the moon is not visible.  This aspect of “your place will be empty” (יפקד מושבך) brings to “you are remembered” (see Kuntres Beis Iyar for more explanation), a term which also refers to the intimacy of husband and wife — the unification with the Eybershter, becoming “one reality”, “one flesh”.

Finally, the Rebbe makes a statement that, if understood, resolves all of the difficulties as to whether the Rebbe is really saying (here and elsewhere) that the Geuloh is here, which is contrary to what we see, or if we have to bring it.  The Rebbe states that:

The Eybershter “needs” (so to speak) the partnership of every Yid, specifically as soul in a body; and through our deeds and avoidah comes the Geuloh.  The Yid must come to agree that not only the time of your redemption has arrived, but more than that: the Geuloh b’pashtus is already here…Geuloh from the root that means revelation (through the avoidah of a Yid in Golus)…

Reading this closely, we note that the Rebbe is saying that what is needed in order to BRING the redemption (in the future, even if only the next moment) is that a Jew who is still in GOLUS (present tense, meaning that he has not yet experienced the Geuloh) nonetheless will AGREE and PROCLAIM that the Geuloh is ALREADY here “b’pashtus”!  To agree, and to go so far as to proclaim, that the Geuloh is already here while you yourself are still in golus — this what brings the Geuloh.

Furthermore, we can note the Rebbe’s exacting choice of words: “agree” (מסכים), which has a different meaning than “acknowledge” (מודה).  Agree means that the Yid, with his own level of understanding, comes to the same conclusion — agrees — with what the Rebbe is saying.  This is the “partnership” with the Eybershter the Rebbe is speaking about.  Because if we did not need to reach this through our own intellect and understanding, if it would be sufficient to simply to believe what the Rebbe is saying (that the Geuloh is already here b’pashtus), or to accept it unconditionally as a loyal Chosid, then the Rebbe would not have chosen the word “agree” (מסכים).  To reach the level of “agreement”, one has to learn and understand and on his level reach the same conclusion — much like a Rov who must rule according to his own understanding and not because he has unconditional acceptance of one who is greater than him.  (As the Gemara* tells about Rebbe Meir — that in his generation he was acknowledged as being uniquely great, but the sages did not rule the halacha according to his opinion because they could not understand the depth of his reasoning.)

We can readily grasp how the direct path to our “agreement” is learning about the subject of Moshiach and Geuloh, especially in the Rebbe’s teachings.  Only in this way can we do more than merely acknowledge the Rebbe’s words — we will be able to truly agree!

* Eruvin 13b:

גלוי וידוע לפני מי שאמר והיה העולם שאין בדורו כמותו. ומפני מה לא קבעו הלכה כמוהו? שלא יכלו חבריו לעמוד על סוף דעתו

9) Kuntres 28 Sivan: I Will Show You Wonders Behind the Miracles
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9) Kuntres 28 Sivan: I Will Show You Wonders Behind the Miracles

A Chassidic discourse on the verse “As in the days when you came out from Mitzrayim, I will show you wonders” was edited and distributed by the Rebbe on 28 Sivan, 5751 (50th anniversary of the Rebbe’s arrival to America together with the Rebbetzin).  The subject is the nature and varying levels of miracles and wonders in general, and particularly as they will be in the Messianic age.  This not only shares an obvious connection with the miraculous escape of the Rebbe and Rebbetzin from Europe to America 50 years earlier, but also with the year 5751 תנש”א, which the Rebbe repeatedly referred to as the year of “I will show you wonders” (the letters of the Jewish year — Nun-Alef — standing for the  Hebrew words in our verse “I will show you wonders.”)

First, we need to understand the varying levels of miracles: miracles above nature (transforming water into blood, splitting the sea), and miracles enclothed in nature.  Miracles enclothed in nature themselves divide into 3 types: where the miracle is recognizable (Purim, Chanukah); where nature conceals the miracle but there is still a recognition that something out of the ordinary occurred and one is obligated to thank Hashem (an ill person who is healed, a prisoner who is freed, etc); and the lowest level, where nature so completely obscures the miracle to the point that one doesn’t even recognize that a miracle occurred (אין בעל הנס מכיר בניסו).

The Rebbe proceeds to explain that the last type of miracle, unrecognizable from the ordinary process of nature, is actually the highest in it’s source, from the verse עושה נפלאות גדולות לבדו, the great wonders that Hashem does “alone”, no one knows about them.  It is from this level that the great wonders of the Messianic age will come, which will be wonders even compared to the wonders of Mitzrayim.  This can explain why the about the Messianic wonders it says “I will show you wonders” — because they will come from the high level which today are unrecognizable — Hashem will have to “show” us that they are wonders.

But, the Rebbe explains, this verse of “showing wonders” doesn’t only apply to miracles enclothed in nature, but also miracles above nature.  Those miracles will be wonders even in comparison to the wonders that were seen in coming out of Mitzrayim.  But we are left with a question: what need is there to “show” the wonder of a miracle so above nature that it is already a wonder?  The answer the Rebbe gives is amazing.  But to reach that answer, we have to first understand the following:

First, the difference between these miracles is the degree to which they are grasped by human intellect.  A wonder like the splitting of the sea is so beyond human comprehension that we cannot grasp it at all, we can only gaze at it speechlessly.  The more the miracle is enclothed in nature, the more we can grasp it intellectually; to understand not only what happened, but how it happened.  The Rebbe gives examples: we don’t understand how a dead person is brought back to life, we only know that before he was dead and now he is alive.  But looking at the miracle of Purim, for example, we can see exactly how the decree was abolished, or when a sick person is healed we can grasp how it was brought about through certain drugs.  From this out comes out that being enclothed in nature is really what reveals the miracle, making it accessible to the human intellect.  The ultimate form are the miracles that we don’t even recognize — they are so fully grasped by our intellect that there is no sense of wonder that would cause us to notice something unusual has happened, which would cause us to give thanks to Hashem.

Mitteler Rebbe asks a question on the miracles that are unrecognizable: since they derive from the lofty level of “Him alone” (לבדו), then how is or possible for anything to conceal them?  His answer is that, in fact, nothing can conceal them.  They are so fully and seamlessly revealed by nature that we can’t even recognize that something out of the ordinary has occurred!

But really, all miracles come from the Ohr Ein Sof; the difference of whether that are enclothed in nature or not depends on whether they are from the aspect of concealment within the Ohr Ein Sof (למעלה מעלה עד אין קץ), or the aspect of revelation (למטה מטה עד אין תכתית).  And all the wonders of the Messianic era will revealed, including those that derive from the aspect of concealment.

So, the wonders of the Messianic era will come from the highest levels, and will also be revealed even into the human intellect.  But more than that, the Rebbe explains that even the miracles of the Messianic era that will not be enclothed in nature (like the splitting of the sea and the river) will be in the following manner: not only the splitting of the sea will be seen openly, but the revelation [of Elokus] that brings about the splitting of the sea will be seen openly! (As by the splitting of the sea upon coming out of Mitzrayim, when everyone pointed with a finger and said “this is my G-d” (זה א-לי ואנוהו). While by Yetzias Mitzrayim this was a one-time event, in the Messianic era it will be the ongoing reality!)

So we find that the miracles of the Messianic era will be wonders, from a higher level than even the wonders of Yetzias Mitzrayim, and at the same time they will be able to be grasped by human intellect.  (And they will be seen in a way where the Divine revelation itself will be perceived!)  But how will nature — which derives from the Divine name Elokim which conceals G-dliness that is above world — be able to accommodate such a degree of revelation?  The Rebbe explains that  through avoidas habirurim, refining the Divine sparks that fell in physicality, the Jewish people effect a refinement of nature.  Nature itself becomes elevated  (עלית הטבע), so that instead of obscuring the level of G-dliness that is above the world, it becomes a vessel for that G-dliness to be revealed!

It will be interesting to note (for those who have learned the Sicha explaining the “New Torah That Will Go Forth From Me”) that the Rebbe references chapter 16 in Shaar HoEmuna by the Mitteler Rebbe.  There, the Mitteler Rebbe explains this same subject of miracles, and also the difference between the aspect of concealment within the Ohr Ein Sof (למעלה מעלה עד אין קץ), and the aspect of revelation (למטה מטה עד אין תכתית).  He brings out that these two aspects correspond to Halacha (revelation to the lowest levels) and Kabbala (hidden secrets above revelation). Through this reference we can tie together everything in our maamor (which seems to be speaking only about miracles and wonders in physical objects) with the concepts discussed in the Sicha explaining the “New Torah That Will Go Forth From Me” — the ability of Moshiach to draw down the loftiest secrets of Torah to the point where they become Halacha! 

But what is the connection between the secrets of Kabbala, rulings in Halacha, and miracles in the physical world?  As explained by the Rebbe elsewhere, a Halacha ruling (psak din) has an affect on the world, and thus we can understand that when Moshiach draws down the secrets of Torah into Halacha (unifying the aspect of concealment with that of revelation) that this causes the same effect in the physical world, resulting in miracles and wonders which themselves unify the levels of concealment and revelation — above nature and within nature, as explained in this maamor of 28 Sivan!

Shaar Hayichud, Mitteler Rebbe, Ch. 15

Shlach 5751: How to Conquer and Settle the Land
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Shlach 5751: How to Conquer and Settle the Land

In the sicha of Parshas Shlach the Rebbe contrasts the spies who were sent by Moshe Rabbeinu in the parsha, and the spies sent by Yehoshua in the haftorah.  By contrasting the differences, the Rebbe identifies for us two differing paths in our service of Hashem (and in “entering the land” — bringing the Geuloh) “which complement each other and complete each other for the sake of a singular goal, the conquest of and the entering into the land.”

The spies sent by Yehoshua were for the sake of conquering the land, whereas those sent by Moshe were supposed to aid and encourage entering the land (which includes settling the land after it is conquered).  Moshe’s spies were assigned the task of scouting out the goodness of the land, to give Bnei Yisroel a tangible idea of the special land that awaits them (by bringing back the enormous fruits of the land), and through this to arouse in the Yidden a desire and excitement to enter Eretz Yisroel.

As we know, the spies contradicted their mission and tried to scare Bnei Yisroel away from entering the land as a result of “mixing in” to Moshe Rabbeinu’s instructions.  But, explains the Rebbe, in truth they did accomplish their mission: when Bnei Yisroel entered the land after 40 years wandering in the desert (the consequence of the spies “mixing in”), they did so with excitement that came from what they learned from those same spies.  “If only they hadn’t caused damage by what they added to the shlichus (regarding [the doubting the success of] conquering the land)…then all of Bnei Yisroel would have entered the land of Israel immediately with joy and great desire.”

The Rebbe proceeds to identify the points of difference between the two groups of spies:

  • 12 spies (Moshe) / 2 spies (Yehoshua);
  • Tribal leaders (Moshe) / unidentified men (Yehoshua);
  • Sent “in your opinion” (Moshe) / sent by command of Hashem (Yehoshua);
  • To “scout” the entire land (Moshe) / to “spy out” Yericho only (Yehoshua);
  • Travel openly (Moshe) / travel secretly (Yehoshua);
  • Identify the nature of the land and the people (Moshe) / identify the morale of the population (Yehoshua).

Seemingly, these are completely different kinds of shlichus, deriving from the fact that under Moshe they would have entered the land miraculously, whereas in the times of Yehoshua they needed to conquer the land in a natural manner.  But, as mentioned above, the Rebbe says that they complement and even complete each other, and this is also true in our avoidas Hashem to “enter the land” (bring the Geuloh).  The spies of Moshe represent the inyan of “differentiation” (התחלקות), the unique and special qualities that different elements possess (to be explained momentarily).  The spies of Yehoshua represent the inyan of “unity” (אחדות), where all differences are subsumed and nullified in the common underlying unity.

These differing aspects and approaches manifest themselves in the following areas:

  • Torah is the aspect of unity, the wisdom of Hashem — just as He is One, so too His wisdom is One.  Mitzvos are the aspect of differentiation, each mitzvah involving different limbs, different objects, having different effects.
  • Within Torah itself there are these same two dimensions: Nigleh which is Torah as it differentiates to explain the various mitzvos, etc., and Pnimiyus Hatorah, which explains Elokus and reveals the unity of Hashem in all creation.
  • The Neshoma possesses unique and differentiated “soul powers” (כוחות הפרטים) (intellect, midos) which are applied in different situations, and also it possesses Bittul, which shows on the unity of all aspects of Divine service.

The Rebbe says that the avoidah of refining the world is primarily accomplished through the aspect of differentiation (where one can be better than another, etc.) because the aspect of unity is above the world (and, thus, cannot affect it so much).  Nonetheless, there is also a need for the dimension of unity which brings the avoidah of refining the world to its perfection — that G-dliness which is above the world is drawn down and revealed in the world to make true unity.

This is reflected in two groups of spies.  Moshe’s spies were sent “in accordance with your opinion” (Moshe Rabbeinu’s opinion), which itself reflects on the “differentiation” in Torah as it becomes enclothed in the person’s own intellect.  Yehoshua’s spies, however, were sent upon command of Hashem, the aspect of bittul and kabbolos ‘ol.  The 12 spies represent the different types of Divine service of the 12 tribes, each tribe being different in its strengths and weaknesses.  The 2 spies of Yehoshua show on bittul of all of the powers of the neshoma to the two primary directions of Divine service: positive mitzvos and negative mitzvos.

Each one of us needs to utilize both forms of “spying out the land” in order to properly conquer and settle it.  The actual conquering is best accomplished through the simplicity and bittul of Yehoshua’s spies.  But arousing a desire to enter the land, and to settle it properly demands the approach of Moshe’s spies who utilize their unique abilities and capabilities to accomplish their shlichus.

It is possible to say that when the two dimensions are combined, the bittul of Yehoshua’s spies will keep us away from the mistake of Moshe Rabbeinu’s spies (who “mixed in” and “added” something undesirable to their shlichus) — that even when we make use of our personal strengths and uniqueness we will remain true to the shlichus and succeed to both conquer the land and to settle the land (with joy and desire) and to bring the true and complete Geuloh!

B’haalosecha 5751: The Flame Rises on its Own
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B’haalosecha 5751: The Flame Rises on its Own

The Rebbe many times repeats the words of Tanya, chapter 37, that all the lofty revelations of the time to come are dependent on our Divine service during the time of exile.  Although this is well known among those who learn Chassidus, there is nonetheless a common misconception that once we finish our labor in Golus, than everything else happens automatically.  In almost every Sicha of Dvar Malchus, the Rebbe drives home the point that the end of exile is not the end of our labor.  In this Sicha it is expressed as “lighting the lamps until the flame rises on its own.”

This is Rashi’s commentary on the words of  Hashem to Aharon HaCohen in our Parshah: “When you light the lamps [of the menorah]”.  Says Rashi, this literally means “when you bring up the lamps”, because Aharon “is required to kindle the lamp until the flame rises by itself.”

The object is not simply that the lamps should be illuminated (the lamps referring to neshomos Yisroel), because this occurs also while Aharon is holding the light to them.  The Torah doesn’t say “light up the lamps”, but “bring up the lamps”.  This means that even when the one who lights them removes his influence, the lamps stay lit.  The Rebbe emphasizes that this means that the  lamps burn on their own accord even without any outside influence.

Even though lighting and bringing up the lamps comes about through lamp-lighting Jews, nonetheless the lamp must be ignited in a way that afterward the light comes from itself, the flame goes “on its own”, without needing any assistance from the lamp-lighter.

This means that even though a person didn’t “light himself up” — he had a Rebbe, parents, teachers, mashpiim, friends, etc. who helped “light him up” with an enthusiasm in avoidas Hashem — nonetheless, the complete and true avoidah is when (after he is “lit up” by others) he becomes a “flame which rises on its own”.  This means his own existence alone is what drives him, and not the influence of a mashpia (not even The Mashpia).

The significance to our times, after Gimmel Tammuz, should be obvious.  We are not presently operating in an environment where we see the Rebbe giving dollars, a piece of lekach, Kos Shel brocha, or an enthusiastic wave of the hand.  But if one refers to the decades when Chassidim saw and felt all of that as “the good old days” — he is missing the point!  The “complete and true avoidah” is not when a Yid feels excited when the Rebbe is “lighting him up”, but rather after that, when he can prove that the Rebbe was truly successful in lighting him up because his fire for serving Hashem “rises on it’s own” — even when the “lamp-lighter” pulls away the lighter!

This may sound like a daunting challenge, to bring ourselves to Geuloh-dik avoidas Hashem without the “Mashpia” (the Rebbe) lighting us up.  Firstly, we don’t have any choice in the matter: either we do this or, chas v’sholom, cool off.  As to the “how” — how can we bring ourselves to this avoidah the Rebbe wants from us, to rise up on our own accord?  The Rebbe brings in the Sicha from the Rebbe Rashab:

The nature to rise up [to its source] that is found in fire is not like something additional to it, not because it feels the loftiness of its source; but rather, because of its bittul and its lack of a metzius…

The more bittul we achieve, the less we are concerned with our own metzius (our feelings and our experiences of the Rebbe) and instead focus on what the Rebbe wants from us, we will find that we are “lit up” to bring Moshiach (in both our personal avoidah and our avoidah with others) in a more complete and true manner than was the case in the “good old days”. We will truly rise up on our own!

“Yechi Hamelech”, Beis Nissan, 5748
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“Yechi Hamelech”, Beis Nissan, 5748

The Shabbos of Parshas Tazria-Metzora 5751 was the first time that one of the Chassidim (R’ Dovid Nachshon) worked up the nerve to declare “Yechi…melech Hamoshiach” before the Rebbe (see “The Facts Behind the Psak” for details), and therefore we are presenting a free-translation of the relevant passages from the sicha of Beis Nissan, 5748, where the Rebbe himself introduces and explains the significance of the declaration “Yechi Hamelech”.  (Bold emphasis in the original sicha):

…the heart is the life-force of the body itself, being that it is the location of “the blood, which is the soul”, and the heart causes “the dispersion and circulation of the life-force…which is enclothed in the blood of the nefesh which goes out from the heart to all of the limbs, and circulates the life energy (“ruach chayim“) and the blood into every limb and the ligaments and it is absorbed by them and returns to the heart, etc.” (as the Alter Rebbe explains in Igeres Hakodesh, ch. 31).

So it comes out that the important element of the life-force of all the limbs of the body are connected with the heart, since the blood (“which is the soul”) which is in the heart…is actually dispersed to all the limbs of the body.

Life-force is connected with movement.  And movement is found specifically in the heart, for it is found to be constantly pumping and drawing blood, “the pulse of the heart”.  And the blood that is in it is also in a constant state of movement, circulating throughout the entire body (as explained in Igeres Hakodesh), which is not the case with the liver and the brain [two other essential organs mentioned previously] which do not move.

Similarly this is true as regards the Leader (the Nosi) and the King (the Melech), “the heart of the community of Israel” (Rambam) — “who sends them out and brings them back”, meaning that in accordance with his word comes about (as well — in addition to the head and the brain which provide guidance and direction) the drawing down of life-force to Bnei Yisroel.

And when the day arrives which was the beginning of the leadership (Beis Nissan [the day the Previous Rebbe became the leader upon the passing of his father, the Rebbe Rashab]), there is an increase in the aspect of the heart, meaning and increase in the matter of the life….

4) …on the one hand, the dimension of loftiness and separateness, [that the King is] “head and shoulders above the rest of the nation”, specifically “nation”, “from the word meaning ‘individual coals’, that they are things which are separate and foreign and distant from the level of the King.”  This is emphasized in the degree of awe and self-nullification (bittul) to the King — “place upon yourself a King” which the sages explain as “place awe of him upon yourself”.

On the other hand — the ultimate closeness, as has been stated, that the King is “the heart of the entire community of Israel”.  For there is no greater closeness than the closeness of the heart to the limbs of the body, as was explained that the blood in the heart itself is found constantly in all of the limbs: “the dispersion and circulation of the blood to all the limbs is constant…that all the limbs are connected together and receive their life-force from the heart.”

And more than this:

The closeness between the King and the nation is not only as regards to dispensing life-force to the entire nation, who receive their life-force from the King, but rather also the opposite — that the existence of the King is dependent upon the nation, “there is no King without a people“, which means that even though they are called a “nation, from the word meaning ‘nearly extinguished coals’…distant from the level of the King.”, nevertheless at the same time (and, in fact, because of this) they are the cause of the Kingship — the King.

And this is emphasized in the crowning of the King — that the people declare “Yechi Hamelech” [“long live the King”] (as we find also in the Kingship of the House of David), that in this is emphasized as well that the actions of the people are in the King’s life, the life of the King.

5) …in addition to what was said regarding an increase in life to all people in the generation via the Leader of the Generation, the Nosi Hador — it is also true that the people of the generation cause an in crease in the matter of life to the Nosi Hador, as was stated above regarding the declaration “Yechi Hamelech”.

In simple words:

After we have completed 68 years (numeric value = “life”) of the leadership (his activities and his efforts) of Nosi Doreinu — there needs to be an essential increase in the inyan of the life (also) via the actions of the people who declare “Yechi Hamelech”, the meaning of this declaration being — that we have already arrived at the time of “arise and sing those who dwell in the dust” — my father-in-law Nosi Doreinu and until the arise and sing Dovid Malka Mashicha!

And this is also the “shturem” that is made at the time of ikvesa d’Meshicha [the heels of Moshiach, the final stages] regarding the need to declare “ad mosai” [“Until when?!”], for through this we bring closer and speed up the Geuloh.  And we can say that in addition to the emphasis on anticipation, the request and the demand for the Geuloh [which brings Moshiach in actuality, in a way that one can point with his finger and say ‘this’, here is the Melech Hamoshiach, flesh and blood, as ruled by the Rambam “a King will arise from the house of David…and will gather in the exiled of Israel”], in this declaration is included the intent of Coronation — “Yechi Hamelech”, that through this we bring about the coming of Dovid Malka Mashicha.

6) Additionally, regarding Melech Hamoshiach it is emphasized even more his relationship to every single member of the Jewish nation (in addition to the fact that every King is “the heart of the entire community of Israel”) — therefore, every single individual possesses the power and the ability to bring about the matter of “Yechi Hamelech”.

VIDEO: The Poor Man Must Accept the Gift

Based on the Maamar in Kuntres Beis Nissan 5751: The Rebbe gives the moshol of giving to a poor man. The “initial thought” is not the giving of the tzedakah, but that the poor man should accept it and benefit from it, which is not in the power of the giver, only the recipient.

What does this mean for Dor Hashvii and the Rebbe’s assertion that “I’ve done all I can do, now I give it over to you…”

Hakhel Year – a Ketz?
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Hakhel Year – a Ketz?

It's still Hakhel!
The Rebbe says Hakhel continues into Sukkos of the following year!
We still have time to utilize the power of Hakhel...

In a Hakhel year the Rebbe demands from each one of us to be a “Hakhel Yid”: to utilize every opportunity to make Hakhel gatherings of Jews which strengthen Yiras Shomayim, encourage Mitzah observance, and increase Jewish unity.  The Rebbe’s shturem about these activities is known, but why such a shturem?  With a fuller understanding of the subject, we can, with Hashem’s help, give ourselves over to the Rebbe’s inyan of Hakhel with even greater inner chayus (in addition to loyal kabbolos ‘ol).

First, let us note that Hakhel is not a time period, it is an event.  An event which occurs once every seven years in the year after a Shmitta year, the year called Motzei Shvi’is.1  Hakhel is a mitzvah which is performed in the year of Motzei Shvi’is.  By understanding more about Motzei Shvi’is, we can understand better the role of mitzvas Hakhel.

At this point, let us note some of the dramatic events that occurred in Hakhel years:

  • 5713 — all of Russian Jewry was in danger from Stalin’s “Doctor’s Plot“, nd they were miraculously saved upon the sudden death of Stalin as a result of that year’s Purim farbrengen.
  • 5727 — the Jews of Eretz Yisroel were threatened by five Arab armies, and miraculously saw the great victory of Six Day War.
  • 5734 — the deadly surprise attack of the Yom Kippur war, which turned into a miraculous victory (“bigger than the Six Day War” said the Rebbe).
  • 5741 — Eretz Yisroel was facing the threat of a nuclear reactor in Iraq, until the successful bombing of that reactor by the Israeli Air Force.

Also interesting to note that the four times that 770 Eastern Parkway, the Rebbe’s shul, was expanded took place in Hakhel years: 5720, 5727, 5733 (finished by erev Rosh Hashanah 5734, the Hakhel year), and 5748 (the laying of the cornerstone (“even hapina”) for the most recent expansion).  But what’s the connection with Hakhel? Continue reading →