Author: Yankev

“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 →

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Thoughts on the 22 Shevat Sicha

In the Sicha of 22 Shevat (which we summarize in the article 22 Shevat: The Ultimate Unification) the Rebbe explains the 3 stages that correspond to the dates 10, 11 and 22 Shevat.  Briefly, they are the stages of:

a) Preparing the recipient (“10”) to receive the great revelation;

b) The initial revelation of “11” itself.  It is in a way where the recipient is elevated up to the level of “11” (rather than integrating it into is own reality). It remains separate from the “11”, but also loses its importance as it is subsumed into the matters of the “11”; and,

c) The ultimate unity, when the “11” is fully revealed in the reality of and in the inyonim of the “10”; they become as one, yet the “10” is neither nullified out of existence nor does it lose its importance.

One can learn these deep concepts and be left wondering what they mean practically.  We will attempt to bring these ideas down, and illustrate what they mean (בדרך אפשר) in the relationship of Chassidim to the Rebbe.

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 shleimos of his personal avoidah in order to become an emissary and representative of the Rebbe מה”מ.  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 “giluyim” and the Rebbe’s inyonim are now their own inyonim.  The border between Rebbe and chosid becomes increasingly obscured as the Rebbe becomes more and more revealed in the actions of the chosid, yet the reality of the chosid is not nullified.

These thoughts are for your consideration, your own comments are welcome!

Chukas 5751 Informs Current Events (5780)!

This week in Eretz Yisroel is the week of parshas Chukas. (Outside of Israel it is parshas Shlach — due to the second day of Shavuos falling out on Shabbos the Torah readings in Israel got a “head start” and are a parsha ahead for a few weeks.)

Today (Sunday of parshas Chukas) there was a solar eclipse which was partially visible in Israel.

Take a look at the first footnote in the Dvar Malchus for parshas Chukas (presented here with quotes from the sources referenced in the footnote):

 

 

A. This day — as all days of the year on the Jewish-Torah calendar — consists of two dimensions: the day of the week, and the day of the month.1

1 From which is derived that it is also the calendar of the nations of the world (who count according to the sun — Sukkah 29a, Mechilta Bo 12b, Bereishis Rabba 6:3, Zohar I 236b (end)), who divide the solar year into 12 parts/months, but this division is “only by agreement and is not an inherent, natural division”…

Sukkah 29a: The Rabbonon taught: at the time when the sun is eclipsed — it is a bad sign for the idol worshippers; when the moon is eclipsed — it is a bad sign for “those who hate Israel” (the indirect way the sages refer to the Jewish nation when mentioning something undesirable), since Israel count according to the moon and idol worshippers count according to the sun.

Bereishis Rabba 6:3: Rabbi Levi in the name of Rebi Yosi bar Ilai said “it is derech eretz that the large one should count according to the large, and the small one should count according to the small one.  Esav counts according to the sun which is large, and Yaakov counts according to the moon, which is small.

(Thanks to R’ Chaim Kott of Kfar Chabad for sending me this!)

 

מכילתא יב, ב

ח. החדש הזה לכם . לא מנה בו אדם הראשון. אתה אומר לכם ולא מנה בו אדם הראשון, או אינו אלא לכם ולא לגוים? (אמור) כשהוא אומר ראשון הוא לכם (משמע) לכם ולא לגוים אמור. הא מה תלמוד לומר לכם? לא מנה בו אדם הראשון. נמצינו למדין שישראל מונין ללבנה והגוים לחמה. לא דיים לישראל א’ לל’ יום מגביהים עיניהם לאביהם שבשמים. וכשהחמה לוקה סימן רע לגוים שהם מונים לחמה, וכשהלבנה לוקה סימן רע לשונאיהם של ישראל שהם מונים ללבנה. ר’ אומר, כשחמה לוקה במזרח סימן רע ליושבי מזרח, במערב סימן רע ליושבי מערב. (רבי יוסי אומר כשהמזלות לוקים במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב). ר’ יונתן אומר אלו ואלו נתנו לגוים שנאמר כה אמר ה’ אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו (ירמיה י)א

זוהר חלק א רלו ב

“יהודה אתה יודוך אחיך ידך בערף אויביך וגו’“.    רבי יוסי פתח, (תהלים קד יט) “עשה ירח למועדים וגו’” — “עשה ירח” בגין לקדשא ביה ריש ירחין וריש שתין, ולעלמין סיהרא לא נהיר אלא משמשא, וכד שמשא שליט סיהרא לא שלטא, כד אתכניש שמשא כדין סיהרא שלטא, ולית חושבן לסיהרא אלא כד אתכניש שמשא, ותרווייהו עבד קב”ה לאנהרא, הדא הוא דכתיב (בראשית א יז) ויתן אותם אלהי”ם ברקיע השמים להאיר על הארץ וגו’. “והיו לאותות“– אלין שבתות, דכתיב (שמות לא יג) כי אות היא, “ולמועדים“– אינון יומין טבין, “ולימים“– אלין רישי ירחין, “ולשנים“– אלין רישי שנין, דלהוון אומות העולם עבדין חושבן לשמשא, וישראל לסיהרא.

ואזלא הא, כי הא דאמר רבי אלעזר, כתיב (ישעיה ט ב) הרבית הגוי לו הגדלת השמחה, הרבית הגוי אלין ישראל, דכתיב בהו (דברים ד ז) כי מי גוי גדול, וכתיב (דה”א יז כא) גוי אחד בארץ לו בגיניה הגדלת השמחה דא סיהרא דאתרביאת בנהורא בגיניהון דישראל. אומות העולם לשמשא וישראל לסיהרא, הי מנייהו עדיף, ודאי סיהרא לעילא, ושמשא דאומות העולם תחות האי סיהרא הוא, וההוא שמשא מהאי (ס”א סיטרא) סיהרא נהיר, חמי מה בין ישראל להו, ישראל אחידו בסיהרא, ואשתלשלו בשמשא עלאה, ואתאחדו באתר (ביה) (ס”א דנהיר לשמשא) דנהירא משמשא עלאה, ומתדבקן ביה, דכתיב (דברים ד ד) ואתם הדבקים ביהו”ה אלהיכ”ם חיים כלכם היום.

 

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Maamorim: The Big Picture

Interesting to note the sequence of the maamorim that were printed in 5751, the beginning of the year of Dvar Malchus:

Purim — The level of Purim: an awakening that leads to the downfall of the enemies of Israel (Haman, Stalin in 5713 after this maamor was said, Sadaam Hussein in 5751 when it was edited and printed), and ushers in the period of the ascendency of Mordechai, Esther, and the Jewish nation–while still in the place of exile.

25 Adar — The transmission of the essence from mashpia to mekabel, and it’s revelation, occurs specifically without garments (in a simple, Halachic sense, and also the revelations of thought, speech, and action).

Beis Nissan — The act of tzedoko is completed by actually giving money to the poor man; but the initial desire is only fulfilled when the recipient actually accepts the tzedoko and benefits from it.

11 Nissan — Tefilla leMoshe, the prayer of Moshe, is the prayer of a rich man who lacks nothing and possesses tremendous abundance.  If so, then what does he daven for? He davens that Yisroel (Malchus) should realize that they themselves are rich (spiritually, and from that is drawn down wealth into physicality as well).

18 Nissan — According to Halacha, birds require an additional degree of guarding than animals (not only walls, but also a roof) because they are able to “fly away”.  Similarly, the conceptions of the intellectual soul can also “fly away” to undesirable places, and therefore an additional level of caution is required (a degree that is unnecessary while guarding the animal soul).

 

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19-20 Kislev 5752: “We Are in the Days of Moshiach”

In particular in these days — the days of Moshiach — in which we are found now, we need only to “open up the eyes”, and then we see that we are already found in the true and complete Geuloh in the simple meaning of the words, and all of bnei Yisroel are ready in all the details “to approach and to sit down at the table”, a table set with all the delicacies and all good things, beginning with matters of Geuloh, Levyoson and the Shor haBar and the aged wine, and more and primarily, “to know Hashem”, “the earth will be filled with the knowledge of Hashem as water covers the seas.”

 

Sefer Hasichos 5752 page 173

Sefer Hasichos, 5752, p. 173