Author: Yankev

Rebbi Akiva’s Opinion on Gimmel Tammuz
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Rebbi Akiva’s Opinion on Gimmel Tammuz

Everything in the life of the Rebbe’s chassidim is guided by the Rebbe’s teachings. But when something occurs for which we don’t have explicit instructions — such as Gimmel Tammuz — we must look in the Rebbe’s Torah for guidance.

Many will say that the Rebbe in fact does give explicit instructions for Gimmel Tammuz. For example the most recent sicha of 5751 where the Rebbe informs us that in 5687, despite the confusion as to what was going on, the transfer of the Rebbe Rayatz to exile in Kostrama was “the beginning of the Geuloh” (as would be determined later with his ultimate release on 12-13 Tammuz, 5687). Nonetheless, not every chosid can accept that what the Rebbe said regarding the “beginning of the Geuloh” of the Rebbe Rayatz can so easily be applied to the far more confusing event of Gimmel Tammuz, 5754. Yet, even this split as to how to respond to the situation after Gimmel Tammuz 5754 is explained in the Rebbe’s teachings, as we hope to show.

In Likkutei Sichos volume 19 is printed a famous sicha explaining an aggadeta at the end of Mesechta Makos. The aggadeta describes two incidents involving Rebbi Akiva while he was travelling with three other sages (Rabban Gamliel, Rebbi Elazar ben Azaryah, and Rebbi Yehoshua). What concerns us here is the second incident:

The four were going up to Yerushalayim (after the destruction of the Beis Hamikdash). When they Continue reading →

28 Sivan a Preparation for Gimmel Tammuz?

We find that the Rebbe teaches a firm principle: the flow of the year is a continuum.  This means to say that each holiday or commemoration day is a preparation for the one that follows it on the calendar.  For example: Pesach (coming out of Egypt) is a preparation for Matan Torah on Shavuos; the day of Yud Kislev (the redemption of the Mitteler Rebbe) is a  preparation for Yud-Tes Kislev (the day of redemption 29 years earlier of his father, the Alter Rebbe).  The year that things happened in history is of much less significance than the order that they happen on the calendar.

From this we understand that since 28 Sivan precedes Gimmel Tammuz by 5 days — according to the Rebbe’s principle it serves as a preparation for Gimmel Tammuz.  In what do we see this?  On 28 Sivan we celebrate the Rebbe coming to America, being miraculously saved from the “valley of tears” of war-torn Europe.  Gimmel Tammuz is marks the end of the era (until now, at least) when we could see and hear the Rebbe in the usual ways.  What sort of preparation is this one for that one?

The day of 28 Sivan is noted in the “Shalsheles Hayachas” printed (at the Rebbe’s behest) at the beginning of the sefer Hayom Yom.  It begins with the Maharal of Prague, indicating the 7 generations to the Alter Rebbe.  Then it lists by year the major events and accomplishments of each of the Rebbeim of Chabad, concluding with the Rebbe.  For the Rebbe it states (after the year he was born and married) that in “5701 — Sivan — came to the city of New York”.  Not “arrived” (as a refugee) but “came” (purposefully).  A few comments about the Rebbe’s coming to New York:

Firstly, in the farbrengen of Shavuos 5701, about 10 days before Continue reading →

Korach (3 Tammuz) 5751: The Sun Stood Still For a Reason
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Korach (3 Tammuz) 5751: The Sun Stood Still For a Reason

The Miracle of the Sun standing still was only in order to allow Israel to defeat the enemy by their own power in a natural way.

Gimmel Tammuz is the day that the Previous Lubavitcher Rebbe was released from Soviet prison in 5687 (1927).

Prior to that, we find that it was on this day that Yehoshua bin Nun performed a tremendous miracle, causing the sun to stand still.  The story behind the miracle is that Israel were doing battle with the enemy.  Sunset was approaching, and with the setting of the sun the battle would cease and the enemy would be able to escape.  In order to enable Israel to defeat the enemy, Yehoshua instructed the sun to “be silent”, causing it to cease it’s flight in the heavens, preserving the daylight so that the battle could be won.

The Rebbe asks an obvious question: if one has the power to cause the sun (and the entire heavenly system with it) to pause, why not simply bring about the defeat of the enemy in a direct fashion?  The preceding verses in Sefer Yehoshua tell us that more of the enemy were killed by stones which fell upon them from heaven than were killed by the sword.  Is it not a simpler matter to rain down some more stones than to freeze the entire heavenly system?

The answer the Rebbe gives is that the battle is Israel’s battle, it must be won by them under their own power.  Of course Hashem is helping with miraculous assistance from above, but this is only assistance.  The war must be fought and pursued by Israel in a natural fashion, even if on top of that there is super-natural assistance.  Thus, instead of Yehoshua simply bringing about the defeat of the enemy and Israel stand by passively, he used his power to give Israel more time to overcome the enemy in a natural way.

In our day, Gimmel Tammuz is primarily associated with the transition from the years when we saw the Rebbe to the current situation where the Rebbe is not seen except in videos and dreams.  Moshe Rabbeinu is likened to the sun, and the Rebbe, Moshe Rabbeinu in our generation, is still providing all the assistance necessary to win the war against evil.  But the war must be won by us, under our own power.  While the Rebbe was visible to all, it was possible to “rely on the Rebbe” to win the war.  Today, when it seems that the sun, Moshe Rabbeinu, has “stopped moving” it is only in order to allow us to overcome the enemy using natural means.

For a more detailed explanation, with comprehensive references from Chassidus, see the Kuntres Inyonei Moshiach and Geulah for Gimmel Tammuz.

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 Continue reading →

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: there are miracles above nature (transforming water into blood, splitting the sea), and also miracles enclothed in nature.  Miracles enclothed in nature themselves divide into 3 types: recognizable miracles (Purim, Chanukah); miracles concealed by nature but there is still a recognition that something out of the ordinary occurred for which one is obligated to thank Hashem (an ill person who is healed, a prisoner who is freed, etc); the third and lowest level is 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. As the verse states עושה נפלאות גדולות לבדו, Hadhem performs great wonders “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 Continue reading →

The Hidden Connection: 28 Sivan and July 4th
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The Hidden Connection: 28 Sivan and July 4th

The year 5751 marked the 50th anniversary of the Rebbe’s arrival to the United States (together with the Rebbetzin).  That year, the Rebbe received well-wishes from then-President of the United States, George Bush, in honor of the anniversary of the Rebbe’s arrival.  We have the Rebbe’s response to President Bush, dated the 3rd of Elul, 5751 (13 August, 1991)1.  After the formal pleasantries, the Rebbe writes something that perhaps conceals more than it reveals.  The Rebbe writes:

“By Divine Providence your kind letter was dated on the morrow of the anniversary of the Nation’s birthday.  It is well to remember that the founders of this Nation considered Independence Day as ‘a day of deliverance, by solemn acts of devotion to G-d Al-mighty.’  By Divine Providence also my arrival in the United States in 1941 coincided with Continue reading →

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 Continue reading →

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8) Kuntres 15 Sivan: True Hiskashrus

The Rebbe brings in the name of the Rebbe Maharash a Midrash which states:

The Holy One said to man, “My candle is in your hand, and your candle is in My hand; My candle in your hand is Torah… Your candle in My hand is the soul… If you guarded My candle, I guard your candle; but if you extinguished My candle, I extinguish your candle.”

Although it may sound like a case of reward and punishment, the maamor explains it in a much deeper way:

The soul is likened to a candle because of its inherent nature to desire to rise up and be nullified in its source. This is accomplished by Aharon, who has the job to light the menorah until “the flame ascends of its own accord.”. Thus, the verse says “like good oil on the head descends on the beard the beard of Aharon…”. The beard of Aharon is the inyan of the halachos of Torah. This explains our midrash: that guarding the candle of Torah guards the soul that its desire to ascend should be revealed. This is accomplished via Torah.

As Chassidim we can understand that it refers to our hiskashrus to the Rebbe: that by Continue reading →

Revealing the Geuloh via Understanding
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Revealing the Geuloh via Understanding

Understanding the “Derech Hayashara”

Remember the “old days”?  Not so many years ago a driver setting out on a journey needed to keep some good road maps in his car, in order to figure out the best way to get from “here” to “there”.  Today, we happily rely on GPS-guided applications that in a flash show us the quickest and easiest way to reach our destination, even if we have never been there and don’t even know exactly where it is.

With that in mind, we can apply the Rebbe’s assertion that the development of technology in the physical realm mirrors similar developments in the spiritual realm1.  Meaning: if we have GPS guidance in the physical, there must also be a “spiritual GPS” to show us the direct way to reach our spiritual destination.  Of course, we are referring to the “direct path” (דרך הישרה)2 that the Rebbe stated explicitly: learning the subjects of Moshiach and Geuloh.  This, explains the Rebbe in a number of sichos, is the “direct path” to bring the Geuloh in actuality.  This is our GPS guidance to reach the destination of the true and complete Geuloh.

It may seem counter-intuitive to Dor Hashvi’i – the generation raised on Mivtzoyim, Tahalucha, Lag B’Omer parades, etc. – to hear from the Rebbe that the direct path to fulfill the goal of bringing Moshiach is through learning seforim!  Are we going back to the first generations of Chabad? With the Rebbe we know there is no Continue reading →

Shavuos: “The New Torah That Will Go Forth From Me”
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Shavuos: “The New Torah That Will Go Forth From Me”

One of the most prominent features of the Messianic era is the spreading forth of Divine knowledge.  It begins with Moshiach Tzidkeinu himself (“he will possess great wisdom greater than Shlomo Hamelech, and will be a great Prophet (Novi) close to [and exceeding] Moshe Rabbeinu”), and proceeds to the entire Jewish nation (“Yisroel will be great sages and will know the hidden things and will grasp the knowledge of their Creator according to their [individual] ablity”).  This is expressed by the verse in Yeshaya “Because Torah will go forth from Me” (“כי תורה מאתי תצא”), upon which the Midrash explains “A new Torah will come forth from Me, innovation in Torah (chiddush Torah) will go forth from Me” (תורה חדשה מאתי תצא, חידוש תורה מאתי תצא).  [As explained in many places in Chassidus, the “new Torah” refers to new and deeper understanding of the very same Torah that was given to Moshe Rabbeinu at Har Sinai: the very same Torah, the very same letters, etc.]

PROPHECY AND HALACHA

The Rebbe explains that there are two aspects to the chiddush Torah: the newly revealed secrets of the Torah, and chiddush in halacha (specifically: using the fins of the Levyoson to shecht the Shor Habar, as the Rebbe will explain in depth.)

That Moshiach will reveal secrets of Torah is readily understood.  But to say that he will make innovations in halacha presents a difficulty, because (as mentioned above) Moshiach is a Novi and there is a priciple that a Novi is not permitted to make innovations in halacha (אילה המצוות, אין נביא רשאי לחדש עוד דבר מעתה).  Furthermore, what is the idea of an innovation in Torah anyway?!  The entire Torah (including the future innovations of a  sage, “talmid vosik“) was given to Moshe Rabbeinu on Har Sinai — so what room is there to “innovate”?

The answer the Rebbe gives is that the effort of the talmid vosik to find and reveal the answer (using the 13 rules through which the Torah is explained) makes it his own chiddush.  On a deeper level, such a chiddush is only revealing something that was “concealed, but existing” (העלם שישנו במציאות).  Meaning that using the tools of the 13 rules the human intellect is capable of revealing this concept.  But in the Messianic Era, the chiddush will come from the level of things which are “concealed, and not in existence” (העלם שאינו במציאות).  Meaning that human intellect could never arrive at such a conclusion, it must be revealed into human intellect from Above by the Holy One, blessed be He.  Thus the midrash tells us that this new dimension of Torah comes “from Me” (from Above) and “goes forth” — goes out into human intellect.

This also answers the difficulty of Moshiach as a Novi making innovations in halacha: Continue reading →