Author: Yankev

Devarim: One More Request for Moshiach
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Devarim: One More Request for Moshiach

In the year 5751, Tisha B’Av fell out on Shabbos.  In such a year, the fast, together with all other aspects of mourning the destruction of the Beis Hamikdash, are pushed off until the 10th (Sunday).  But the positive aspects of Tisha B’Av remain, which include it being an “auspicious time” (like every fast day) and also the birth of Moshiach.  Therefore, on Shabbos Tisha B’Av we are eating a feast!  Halacha permits one to sit and enjoy a repast as rich as Shlomo Hamelech’s even to the last moment before shkia (sunset) [unlike regular years, when we eat a mourner’s meal before the fast].

This itself is a taste of the Messianic Age, when all the fast days will be transformed to days of rejoicing, and as such our Shabbos meals on Tisha B’Av assume a Moshiach-like dimension of the feast of the Levyoson and Shor Habar (the Leviathan and Wild Bull).  On a deeper level: every year we re-experience the churban, the destruction of the Beis Hamikdash, and the mourning, and then in the afternoon, at Mincha-time, comes the comforting — the birth of Moshiach.  This year we have the birth of Moshiach (who builds the 3rd Beis Hamikdash which will never be destroyed) without the churban!  This hints that b’pnimiyus the destruction of the 1st and 2nd Beis Hamikdash were really only for the sake of the building of the 3rd, eternal Beis Hamikdash.

All of this was in fact present at the time of the churban, but it was concealed.  The inner positive aspects of Tisha B’Av, the birth of Moshiach, does not become revealed until the 15th of Av, which is when the moon is full, the moon being the aspect of Dovid Malka Mashicha. (This also hints at the Jewish people, when they reach full potential to receive the light (as the moon receives and reflects from the sun), reveal that Moshiach was actually born on Tisha B’Av.

The three weeks leading up to Tisha B’Av hint at the “three moichin” (3 aspects of Supernal Intellect) which themselves correspond to the lands of the three nations — Keni, Kenizi, Kadmoni — which were promised to Avraham Avinu (along with the land of 7 nations conquered by Yehoshua).  The Torah forbids us to have anything to do with these lands during the time of until Moshiach comes, but the fact that part of these lands were conquered by other nations (Sichon and Og) and then conquered and settled by the tribes of Gad, Reuven, and Menashe, is itself a hint that these three dimensions of the Supernal Intellect come together with the land of 7 nations, which refers to the seven midos.

Sefer Devarim is Moshe Rabbeinu addressing the Jewish nation before they will enter the land of Israel.  Moshe knew that Hashem had decreed upon him not to enter the land, but still he did not cease to beseech Hashem in prayer asking Him to allow him to enter the land, reaching 515 prayers (the numerical value of “Va’eschanan”, the parsha we read at Mincha).

From here there is also something for all generations to learn from… that without looking at all the prayers and requests that were until now, we need again and again to daven and request from the Eybershter “Ad Mosai” — “until when”.

…and as was said,  immediately mamash, today mamash, since all the matters have been completed, and the Beis Hamikdash stands ready Above, and similarly all the matters — “everything is ready for the feast”, everything is ready as if in a closed chest and they have given the chest and its key to every single Jew.  The only thing that we are waiting for — that a Jew will shout another shout, with another request and demand and another reminder: “Ad Mosai“?!…

How long are we prepared to wait?  Ad mosai?!

Devarim: Aquiring the Geuloh in the Closed Chest
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Devarim: Aquiring the Geuloh in the Closed Chest

Several times in these talks of 5751-52 the Rebbe states that the “direct way” to bringing Moshiach is through learning the subjects of Moshiach and Geuloh.  Parshas Devarim contains the instruction “do not disturb Moav” (אל תצר את מואב, Devarim 2:9), which is the nation living in one of the three lands “beyond the Yarden river” which were promised to Avraham Avinu and will be inherited in the future.  These lands are called the lands of the Keni, Kenizi,  and Kadmoni (lands of Ammon,  Moav, and Edom (Seir)–see Rashi on Devarim 2:5).

The inheritance of these lands is explained at length in Chassidus as referring to the intellectual faculties (Chochma, Bina) and the super-intellectual level of Kesser (see Lech Lecha 5752, for example), which are part of our spiritual makeup, but we have not “acquired” them yet.  In fact, the names Keni, Kenizi and Kadmoni all contain the letters of “kinyan” (the letters ק – נ – י), acquisition, hinting that these lofty levels must ultimately be “acquired” — internalized in a way where we master them.

With that in mind, note the interesting expression the Rebbe uses in the sicha for parshas Devarim, that all matters of the Geuloh have been completed and are “as if in a closed chest”:

…all the matters have been completed, and the Beis Hamikdash stands ready Above, and similarly all the matters–“everything is ready for the feast”, everything is ready as if in a closed chest and they have given the chest and its key to every single Jew.

What makes this noteworthy is the following halacha of the Rambam in chapter 21 of the laws of Mechira (“Selling”):

If, however, a person tells a colleague: "I will sell you whatever this house contains for this and this amount," "...whatever this chest contains,..." or "whatever this sack contains for this and this amount," the purchaser agrees and performs meshichah, the transaction is not binding. For the purchaser did not make a binding commitment, since he does not know what the receptacle contains, whether straw or gold. This is no more than gambling. The same applies in all analogous situations.

The Rambam rules that one cannot acquire something if he does not know what he is acquiring!  We cannot acquire the “closed chest” which contains the Geuloh until we know what is in it!  Until we know what Moshiach and Geuloh are all about, even if “the closed chest” that contains them has been handed to us along with the keys, we need to learn about it in order to “acquire” it, to internalize it as our own.

And if you will ask: but we have the keys, why not just open the chest and we’ll know exactly what’s in it and that satisfies all requirements for kinyan (acquisition)?

Yes, this is true. But the fact is that the chest and the keys have been given over to every Jew, and yet no one has yet seen fit to open the chest and reveal the Geuloh; thus, it seems that in order to arouse a Jew to do that he has to be motivated to do so by excitement over what is inside the chest that has been given to him.  How will he be motivated to open the chest?  Through fulfilling the Rebbe’s instruction to learn the subjects of Moshiach and Geuloh, to know what is in the chest, and then certainly each one of us will realize the great treasure we have been given and we will rush to open it up — and the sooner the better!

Matos-Masei 5751: The Reason For Golus is Rectified!
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Matos-Masei 5751: The Reason For Golus is Rectified!

These parshiyos (read together in many years), contain the 42 journeys of Bnei Yisroel in the midbar prior to entering Eretz Yisroel.  These 42 journeys represent our sojourn in golus (both collectively, and individually).  Upon completing these journeys, the birurim of exile, we find ourselves holding at “Yarden Yericho” prepared to enter the land.

This is also the final reading from sefer Bamidbar, upon which the custom is to say “Chazak! Chazak! V’Nischazek!” (a declaration something along the lines of “be strong”).  The Rebbe connects “chazak” (strength) with the concept of “chazaka” — something which, after three times, has Continue reading →

Pinchas 5751 — How Being a “Pnimi” is Living Geuloh
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Pinchas 5751 — How Being a “Pnimi” is Living Geuloh

In this sicha the Rebbe explains that we bring the Geuloh through the avoidah of “making ‘here’ Eretz Yisroel” (מאך דא ארץ ישראל).  This is associated with the avoidah of being a “Pnimi” — one who is completely involved in what he is doing.  The instruction of “making ‘here’ Eretz Yisroel” is explained by the Rebbe: “even when he is found ‘here’, in chutz la’aretz, and in the time of golus — one must make ‘Eretz Yisroel’ [while he is] ‘here’ — in this place and time…seemingly: according to Torah ‘here’ (chutz la’aretz) is not ‘Eretz Yisroel’!”

The way to make “here” (which is not “Eretz Yisroel”) into “Eretz Yisroel” is by being totally involved in the avoidah of the moment, without thinking about what it will lead to, whether it is the main thing or a preparation for something else.  “It is known the saying of the Rebbe Rashab — a Pnimi is one who is completely involved in everything he does.”  Even if what he is doing is a preparation for Continue reading →

Pinchas — Making “Here” Eretz Yisroel
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Pinchas — Making “Here” Eretz Yisroel

The Rebbe begins the Sicha by referencing a story that occurred in the times of the 3rd Lubavitcher Rebbe, the Tzemach Tzedek:

A chosid once asked the Tzemach Tzedek for a brocha to go live in the Holy Land so that he could devote his life there to Torah study and avodas Hashem; the Tzemach Tzedek replied, “R’ Hillel (Paritcher, a legendary chosid on a very high level) doesn’t lack Eretz Yisroel. Make here Eretz Yisroel.”

In this week’s Dvar Malchus the Rebbe connects this story with the description in parashas Pinchas of the distribution of Eretz Yisroel among the 12 tribes and how it relates to our individual avodah in the last moments of exile.

The purpose of our exile (individual and collective) is to refine and elevate the world at large, transforming it into Continue reading →

10) Kuntres 12-13 Tammuz: How We Can Burn Down Golus!
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10) Kuntres 12-13 Tammuz: How We Can Burn Down Golus!

The maamor released for 12-13 Tammuz 5751 was originally said on 12 Tammuz 5729, a day before the maamor that was released on Yud Alef Nissan, 5751 (three months earlier).  Both maamorim speak about the “prayer of the rich man”.  Here, the Rebbe stresses the the connection between Yisroel and Moshe Rabbeinu, and adds the distinction that Moshe’s connection with Yisroel is his inward dimension (pnimiyus),  and everything else is secondary and external (chitzoniyus).  “All of his levels, including that he was also wealthy in ruchniyus, they are secondary, the external [chitzoniyus] dimension, relative to the fact that he is the shepherd of Yisroel…”

This, of course, is true also of the extension of Moshe in every generation — the Rebbeim — and now the Rebbe explains how this Continue reading →

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 Continue reading →

Chukas: Revealing the Hidden
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Chukas: 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 contrast between influence from Above 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 Continue reading →

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 governed 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 Chassidim will say that the Rebbe in fact does give explicit instructions for Gimmel Tammuz, for example in 5751 the Rebbe writes that Gimmel Tammuz represents “the beginning of the Geuloh”.  Nonetheless, not every chosid today is prepared to accept that what the Rebbe said regarding the “beginning of the Geuloh” of the Rebbe Rayatz can so easily be applied to  Gimmel Tammuz, 5754.  Even so, this split — how Chassidim respond to the situation after Gimmel Tammuz 5754 — is itself addressed by the Rebbe, 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.  What concerns us here is the second incident:

Rabban Gamliel, Rebbi Elazar ben Azaryah, Rebbi Yehoshua, and Rebbi Akiva were going up to Yerushalayim (after the destruction of the Beis Hamikdash).  When they reached the point where they could see the Temple Mount they all (including Rebbi Akiva) tore their garments as a sign of mourning.  As they proceeded and approached the site of the Beis Hamikdash, they saw a fox run out of the Holy of Holies.  The three sages began crying, and Rebbi Akiva laughed.

“Why are you laughing?!” they asked him.

He responded: “Why are you crying?”

They answered: “The place about which the verse states ‘a non-Kohen who approaches will die’ and now foxes are are going there and we shouldn’t cry?!”

Rebbi Akiva responded: that is why I am laughing.  The verse states (Yeshayahu 8:2) “two faithful witnesses will give testimony: Uriah haKohen and Zecharia [the prophet].”  The prophecy of one is dependent on the other.  Uriah prophesied (about the destruction of the Beis Hamikdash) that  “Zion will be plowed like a field”.  Zecharia prophesied (about the Geuloh) that “elderly men and women will yet sit in the streets of Yerushalayim.”  “Now that I see that Uriah’s prophecy was fulfilled, I’m certain that Zecharia’s will be fulfilled.”

They said to him: “Akiva, you have comforted us.  Akiva, you have comforted us.”  Thus ends the aggadeta.

The Rebbe asks a number of questions, which are answered at length in the Sicha, but for our purposes we need to understand how the Rebbe explains Rebbi Akiva’s laughter upon seeing something as drastic as a fox running out of the Holy of Holies.  The Rebbe explains Rebbe Akiva’s view as follows:

Rebbi Akiva was able to see the good, even in something that appears as not good at all.  Since the good will come out in the end, his opinion was that the future good takes precedence over anything “not good” in the present.  Thus, if one knows (according to Torah, not merely a “hergesh”) that the destruction that you see will lead to Geuloh — this demands, according to Rebbi Akiva, that one relate to the future Geuloh and not the present destruction.  In the Rebbe’s words: Rebbi Akiva only saw the future good.

And more than that: in the verse the destruction itself is likened to a “plowed field”, which is actually part of the growth process.  It is not a negative step which one must suffer in order to get to better things down the road; rather — the plowing itself is part and parcel of the sowing and reaping.

In other words, not only the future good must take precedence over the unpleasant present, but the present itself is part of the future good!  And this is why the other sages were comforted by his words: because he showed them how the future good was actually already present in the “here and now” (despite how unpleasant the “here and now” might appear).

Let us translate this as it might apply to Gimmel Tammuz in our times: Continue reading →

Gimmel Tammuz: What is the Moment When the Sun Stands Still?
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Gimmel Tammuz: What is the Moment When the Sun Stands Still?

Would you like to know at what moment the sun stood still on Gimmel Tammuz, 5754?

In the sicha of parshas Korach, Gimmel Tammuz, 5751, the Rebbe explains at length the great miracle which occurred on Gimmel Tammuz in the days of Yehoshua bin Nun: the sun and the moon (and the entire cosmic system) stood still.  “Shemesh b’Givon dom“.

This miracle doesn’t seem to have such an obvious connection to the miraculous Geuloh of the Rebbe Rayatz in 5627 (the subject of the Rebbe’s farbrengen), but mashpiim find an obvious connection to the events of Gimmel Tammuz 5754: that just as it was by Yehoshua bin Nun, that he commanded the sun and the moon (and the entire cosmos) to stand still, causing time to “freeze” in order to enable the Yidden to win the war they were waging on their own effort, so too we are in a “frozen moment” where the Rebbe wants us to finish the war to end golus with our own effort.  But there is an even greater insight, as we hope to explain with Hashem’s help.

When Gimmel Tammuz comes around, half the farbrengens are on the theme of celebrating “as’chalta d’Geuloh” (the beginning of the Geuloh), and the other half are  on the theme of Hillula.  Confusion?  Denial?  Delusion?

Come and hear an amazing resolution of what might have seemed to be an irreconcilable dispute about reality.

When Eliyahu HaNovi was preparing to ascend heavenward, he asked Continue reading →