This post has been replaced. Please read about this parsha in Dvar Malchus here: https://dvarmalchus770.org/2021/04/12/tazria-metzora-5751-the-geuloh-illness/
What follows comes from the “famous sicha of Koach (28) Nissan”, which the Rebbe spoke after Maariv prayers to a small crowd in 770. Although the words were –- and remain –- shocking, an attempt to shake Chassidim out of their complacency in golus, they would be followed by nearly a year of sichos containing some of the loftiest revelations, which are the subject of this website: the Dvar Malchus sichos of 5751-52.
The shliach and mashpia R’ Zalman ‘שיחי Liberow is fond of pointing out that although the Rebbe’s words are strong, disturbing, and sound almost as though the Rebbe “doesn’t know what to do with these people” (chas v’sholom), if we take a second look we find that the Rebbe says that he is doing “the only thing left to do”, which should give us tremendous encouragement! It means that literally there is nothing else that needs to be done (by the Rebbe) to bring Moshiach. If the Rebbe gives it over to us, it means that we have the power to do it! “Karov eleicha hadavar me’od.”
(Perhaps it is worth noting that 28 Nissan is the 13th day in counting the Omer, Yesod sh’b’Gevurah. It is the day that the walls of Yericho, the first city conquered by Yehoshua bin Nun and the bnei Yisroel upon entering Eretz Yisroel. It is also the day (in 5714 ) that the Rebbe taught the famous niggun of “Tzema Lecha Nafshi”, a niggun of longing for G-dly revelation.)
A translation of part of the sicha:
Because of the unique stress on the Redemption in this time, an astonishing question arises: How is it possible that despite all these factors, Moshiach has not yet come? This is beyond all possible comprehension.
It is also beyond comprehension that when ten (and many times ten) Jews gather together at a time that is appropriate for the Redemption to come, they do not raise a clamor great enough to cause Moshiach to come immediately. They are, heaven forbid, able to accept the possibility that Moshiach will not arrive tonight, and even that he will not arrive tomorrow, or on the day after tomorrow, heaven forbid.
Even when people cry out “Ad mosai” — Until when will we remain in exile?’ they do so only because they were told to. If they had sincere intent and earnest desire, and cried out in truth, Moshiach would surely have come already.
What more can I do to motivate the entire Jewish people to clamor and cry out, and thus actually bring about the coming of Moshiach. All that has been done until now has been to no avail, for we are still in exile; moreover, we are in an inner exile in regard to our own service of G-d.
All that I can possibly do is to give the matter over to you. Now, do everything you can to bring Moshiach, here and now, immediately.
May it be G-d’s will that ultimately ten Jews will be found who are stubborn enough to resolve to secure G-d’s consent to actually bring about the true and ultimate Redemption, here and now immediately. Their stubborn resolve will surely evoke G-d’s favor, as reflected by the interpretation of the verse, “For they are a stiff necked people; You will pardon our sins and wrongdoings and make us Your possession.”
I have done whatever I can; from now on, you must do whatever you can. May it be G-d’s will that there will be one, two, or three among you who will appreciate what needs to be done and how it needs to be done, and may you actually be successful and bring about the true and complete Redemption. May this take place immediately, in a spirit of happiness and gladness of heart.
Periodically parshas Shemini (“Eighth”, referring to the 8th day of setting up the Mishkan in the desert) is read 8 times (this occurs outside of Eretz Yisroel in a non-leap year when Pesach falls out on Shabbos). This gives rise to the expression “Shemini Shmoneh Shmeina”, meaning “[When parshas] Shemini (“Eighth”) [is read] Shmoneh [eight times, then the year will be] Shmeina [fat]” — with material and spiritual abundance. (And is drawn into all the years until the next time it will be read 8 times.)
The “eighth” that is mentioned in this parsha is the beginning of the indwelling of the Shechina in the Mishkan. The world derives from 7, which represents G-dly light as it is enclothed in the Creation. The number 8 represents the G-dly light above Creation, and it is specifically on the 8th day that we find the Shechina being revealed in the Mishkan.
Ultimate Purpose of Creation
Hashem’s intent in creating the world is that the G-dly light that is above the world (represented by Shemini, 8th) will not remain separate but rather will be drawn down to be revealed in the world in a way that the world, on its own terms, will be able to receive this revelation. This means the revelation above limitation being unified with limitation itself. When these two aspects are unified, the recipient beomes a vessel to accept this revelation in an internalized way — the revelation of the Shechina in “the work of your hands”, the Mishkan.
This is exemplified in the words of the Sages that the place of the Aron Kodesh (containing the Luchos) transcended limitation (“eino min hamida”). The Aron itself had precise measurements, but the place transcended limitation, meaning limitation and unlimited together, that the unlimited can be grasped by within the bounds of the lower (limited) entity. The Rebbe explains this in another Sicha:
The Talmud states that “the position occupied by the Aron did not take up any space.” That is, the Aron had definite physical dimensions — 2½ cubits length, 1½ cubits width, 1½ cubits height. Logically then, when placed in the Holy of Holies, the Aron should have occupied this amount of space. Yet, the Talmud tells us, it took up no space at all! This is logically impossible — for it is the synthesis of two opposites: the finite and the infinite. Yet in the case of the Aron, it existed… Not only did the Aron transcend the limits of nature (itself a great miracle, since the Aron was made of physical gold), but simultaneously the finite and infinite co-existed together in it: the Aron had definite physical limits, yet took up no space…Its concept is made possible from a level that transcends both of them, allowing the synthesis of these two opposites. (From sicha of 23 Elul, 5742)
We find this as well in the avodah of a Jew — there is his limited and measured avodah, as befits his level, to make himself into a vessel to internalize the revelations. And additionally there is the avodah of “with all your might” (b’chol me’odecha) — a vessel to receive G-dliness above the limitations of the person. The ultimate goal is the unification of these 2 forms of avodah. To summarize: Shemini (8th) is the unlimited, whereas Shmoneh (the number 8) is the unlimited as it is contained in the qualities of limitation (7): the unification of limited and unlimited, the ultimate intent of Creation.
The revelation of the level of G-dliness that is above the limitation of world is specifically via the avodah from below to above — within the limitations of the world. As with the 8 which comes specifically from the 7 that precede it. Thus we find that the limited and measured avodah is connected (in its source) with the highest level (above the source of the unlimited). Similar to what we find with the Aron — the concept of “eino min hamida” (transcending limitation), comes specifically because the Aron had defined measurements.
Transforming the Exile (“gola”) Into Geuloh
Chesed and Gevurah are the spiritual root of limited and unlimited. Chesed, is the attribute of “kindness” and giving. Gevurah, the opposite. The Alter Rebbe explains that it is not tzimtzum (contraction and limitation), but rather the attribute of “might” that can overpower other forces (“hisgabrus haChayus”). Gevurah is not the absence of Chesed, but rather a higher level of might that can conceal the Chesed. Gevurah brings about exile, but is itself a powerful level of Kedusha, as explained in Chassidus regarding the special quality of “the light that comes from the darkness”.
Geuloh, as explained many times in the Rebbe’s Sichos, is attained by adding to the word “gola” (exile) the letter “alef” (representing the Holy One, blessed be He “Alufo shel olam”). This adding of the letter “alef” is accomplished via “our deeds and our avodah during the time of exile” upon which the Geuloh is dependent. Through this, the exile itself (“gola”) becomes Geuloh.
The main thing is that through “our deeds and our Avodah during the duration of exile” we bring the Geuloh. It is specifically the concealments and limitations of exile which give the strength to bring Geuloh.
This is similar to statement of our Sages: “everyone who fulfills the Torah amidst poverty will in the end fulfill it amidst wealth.” Via the poverty of exile, “there is no one who is poor except in knowledge” (“ein oni ela b’da’as”), we receive the true wealth of knowledge and wealth in the simple sense — in the true and complete Geuloh. This is especially since we have already fulfilled any obligations to endure the limitation of “poverty” (in the previous generations) [meaning — primarily — poverty of knowledge]. Now there is freedom and abundance (“harchava”) in a simple sense from the kingship of the nations. [For more explanation, see Inyonei Moshiach and Geulah #8.]
Thus, we can learn Torah and fulfill Mitzvos in a relaxed state of mind and body (“menuchas hanefesh and menuchas haguf”) with “wealth” in Torah — via the printing of many seforim, some of which had been hidden until now. For this reason the Geuloh will have both the positive quality of Geuloh and the positive quality of Golus (the quality of avodah performed via compelling one’s self (“hiskafya”), limitation and constriction, “amidst poverty”…)
Geuloh Hasn’t Come — Proof That it Depends on Us
Since the Geuloh hasn’t yet come, this itself is proof that it is dependent on “our deeds and our avodah” of this generation. It is specifically through avodah amidst boundaries and limitation and concealment (which derive from Gevuros), because amazing powers are hidden away within them — powers which can bring the Geuloh.
There is a rule that “The Holy One, blessed be He, does not demand of us more than we have the power to accomplish, so therefore we have the power to bring the Geuloh (since that is what is demanded of us). To be a partner with Hashem in this, not just to help. A partner implies being involved in all the details in a complete manner. Since a Jew is a part of G-dliness (chelek Eloka) he possesses the greatest powers to bring about the greatest things — until even the command “be Holy because I am Holy”, upon which our Sages comment “Holy, like Me” — with certainty!
All of us have the responsibility to add in avodah to bring Moshiach in actuality. There is no room to rely on others — each one needs to do the avodah of “to serve my Master” by himself, and he is given the powers to do this. How so? By adding in Torah and Mitzvos — the revealed and the Pnimiyus, and fulfilling Mitzvos in an exemplary manner and influencing others to do the same. Spreading Torah and Yiddishkeit and the wellsprings of Chassidus outward, the latter especially brings about “the Master comes” — this is the King Moshiach. And all of this amidst anticipation and yearning for the Geuloh.
What is easier: keeping a powerful beast like a cow or a bull locked up in it’s pen, or a bird? Which requires “additional guarding”?
Although a bird possesses nothing of the power that the bull has, it has an additional ability that even the most powerful beast lacks — the power of flight. Thus, fences are sufficient to keep a mighty bull locked up, but a tiny bird is not properly guarded unless the walls are capped by a roof.
In Halocho this expresses itself in the laws regarding courtyards — that a large courtyard that is not covered by a roof is considered a carmelis (by Rabbinic decree, even though according to Torah it is a private domain (reshus hayochid)), but if it is covered with a roof then it remains a private domain according to Rabbinic opinion as well.
The maamor printed for 18 Nissan, 5751 (anniversary of the Rebbe’s Bris Mila) explains this in terms of our Divine service: the animal for which fences are sufficient is our animal soul; the bird that requires a roof is our Intellectual Soul (Nefesh Hasichlis). The animal soul, while powerful, has four legs on the ground and looks down — it’s only attraction and interest is gashmiyus. It is enough to build fences to pen it in. But the Nefesh Hasichlis, while it is a human intellect which relates to worldly things, possesses an inclination to “fly away” to contemplate things which are of a higher nature. Thus it needs a roof as well.
What is this roof?
In our Divine service, the “roof” is the wonderment (הפלאה) we feel when contemplating and realizing that the lofty things we are studying (and through study, grasping) are in fact beyond our grasp because they are G-dliness. G-dliness is without bounds, but whatever we understand with our human intellect (the Nefesh Hasichlis) is limited, and thus or understanding is not the “real thing”. Keeping this in mind puts a “roof” of self-nullification (bittul) on our intellectual efforts so they don’t get carried away with themselves and “fly off” from the realm of the Oneness of Hashem (reshus hayochid) and enter the realm of self-importance and pride (ישות וגאווה).
How does this relate to our Sichos of 5751-52?
The avodah of Chassidim since the revelation of Chasidus was primarily in the realm of emotional attributes (midos) — battling and striving to transform the animal soul. Learning Chassidus was a major component of this avodah, but the revelations of Chassidus kept to the boundaries of Torah and Mitzvos — Tikkun.
In the Sichos of 5751-52, when the Rebbe will demand “do all that you can to draw down the lights of Tohu (but in a way of vessels of Tikkun)”, the revelations cross the border from the Torah and Mitzvos of the time of golus (limited, but familiar to our human outlook and understanding) to the first stage of the Messianic era (ימות המשיח) and elevate us to a new (and unfamiliar) level of understanding and a new outlook.
The work of transforming the animal soul, the Rebbe informs us, is completed (and if we don’t see this, it is only because we haven’t made the proper effort to reveal it), and we begin the shift to transforming our consciousness, the realm of the Intellectual Soul.
So right from the beginning of this seismic shift in the pnimiyus of our avodah, the Rebbe published this maamar to give us a “heads up” that while keeping the behema (the animal soul) only required fences, the next step of “opening the eyes” of the Intellectual Soul requires a roof as well if we are to keep ourselves within the private realm, the “reshus hayochid“.
Internalizing concepts such as: we can now “fill our mouths with laughter”; we have reached the time for receiving the reward of our Divine service; Yidden and Hashem are really One thing; Mitzvos will be nullified in the future; the created “yesh” is in essence the true “Yesh” of Hashem’s essence; etc., require one to “cover” his intellectual efforts in these concepts with a “roof” of bittul so that his Intellectual Soul will not “fly away” and take these ideas to the wrong place.
(We could further say that through this discourse the Rebbe gave Chassidim the power to do this lechatchila, and to understand the Sichos in the proper way, consistent with Halacha — as we see is the case across Lubavitch!)
This discourse of the Rebbe was edited and printed for distribution for the Rebbe’s birthday, 11 Nissan, 5751. A lengthy and deep discourse, we mention here only the main points, reflecting the themes of the Dvar Malchus sichos from the same period.
“Tefilla leMoshe” is called by our sages the prayer of a rich man, and “Tefilla leDovid” is the prayer of a poor man. Since tefilla is defined as our asking for our needs, what is a rich man’s prayer? What does he need?
We find that according to Torah one must fill the needs of the poor man. This doesn’t only mean those necessities requires by every person, it means we are obligated also to fill his personal needs. If he had previously been wealthy and was accustomed to a servant and a horse to run before him, then for him such a thing is lacking and we must provide it for him. One is obligated to fill what he lacks, but one is not obligated to make him rich. Thus, it comes out that even having a servant and a horse running before him (i.e. to be not lacking anything) is still not wealthy.
Wealthy, explains the Rebbe, is “superabundance”, which is more than just that nothing is lacking. Furthermore, it means that this abundance is not received from another source (and thus could be cut off or taken away); rather, it is inherently his — making him rich in essence (עשיר בעצם). This is why our sages say “there is no one wealthy except in da’as (knowledge)”. Rich (in knowledge) means that what he has learned has become unified with him and part of him as a result of his own effort (as opposed to remaining on the level of what others taught him).
Back to the question: one who is rich has superabundance — what, then, is his prayer?! The Rebbe answers: he prays for others. His tefilla is for the needs of others. This is Moshe Rabbeinu, who lacked nothing and needed nothing (not in the realm of da’as (as he is the one who gave us the Torah), and surely not materially) — his prayer was for the needs of the Jewish people (which corresponds spiritually for the attribute of Malchus).
But if Moshe Rabbeinu, the rich man, feels the lack of Israel so intensely, then he himself is lacking! And if he is leaving, then he is not rich! The truth is, explains the Rebbe, that since he is “rich in essence” it is not possible for him to be lacking anything. While he does feel for Israel, this is not the same as lacking something. More than that, from the perspective of “rich in essence” there is nothing lacking whatsoever in Hashem’s world nor by any of His creations. Thus, from Moshe Rabbeinu’s perspective, the Jewish people are also “rich in essence” and not lacking anything. If so, what was his prayer for? His prayer was that this fact that Israel are in truth “rich in essence” should be felt in an open and revealed way by them. No one lacks anything other than the da’as, the knowledge to recognize. When one’s knowledge broadens, he reveals to himself that he is in fact rich in essence.
The discourse concludes by connecting all of this with the inyan of tefilla. It is precisely prayer that draws down these revelations. As our sages say about Moshe Rabbeinu that he was “ish Elo-kim” — a G-dly man: when he went up the mountain he was a man, when he descended he was Elo-kim. This is tefilla, prayer, that one “ascends the mountain” to reach Hashem, and draws this “down below” into his daily life so that this shleimus, perfection, is revealed in his behavior — when a Jew does this he causes the same thing in the attribute of Malchus, which brings about the true and complete Geulah.
View the original discourse here
The sicha opens by mentioning that this Shabbos was Shabbos Hagadol, the Shabbos when we commemorate what the Shulchan Aruch calls “the beginning of the Geuloh and the miracles”. This does not refer to the 10 plagues (9 of which already occurred by this time), but to the armed revolt of the first-born Egyptians who demanded from Pharoah and the elders of Mitzrayim that they let the Bnei Yisroel leave Egypt. When Pharoah refused, the first-born took up arms and killed 600,000 Mitzriim. The Rebbe is connecting this with the Gulf War (which ended 2 weeks before Shabbos Parshas Tzav), when the “first-born” (the strongest nations) took up arms against a tyrant who was threatening the Jewish nation. Recall the words of the Shulchan Aruch: “the beginning of the Geuloh and the miracles”.
But the focus of this sicha is on the redeemer, on Moshe Rabbeinu. What makes him singularly capable of redeeming the Yidden from golus Mitzrayim? (And since “the first redeemer is the last redeemer” (Moshiach) — this applies also to the final redemption.)
The Rebbe explains that Moshe is uniquely qualified, and endowed with the ability, to bring the Geuloh. To understand this, the Rebbe defines for us the meaning of Geuloh: “the revelation of G-dliness down below in the redemption from Egypt is in order that Yidden, as they are found in the world, can see, and recognize, and know the Eybershter.” Seeing the miracles (which began on Shabbos Hagadol) enable Yidden to have a Geuloh, “freeing them from the limitations of world, the enslavement to worldly assumptions and servitude to the various limitations of world.” The miracles Hashem shows us are not an end to themselves, but are motivating and enabling us to march out of our state of golus by ourselves.
All of this comes about through Moshe Ish HaElokim — Moshe the G-dly Man (Tehillim, kapital 90). By referring to him as a G-dly Man (איש האלקים) the Torah is indicating that Moshe unifies two levels: power above the world (Elokim) and the level of enclothing in the world (man). Thus Moshe, possessing both these levels (“ish” and “Elokim”), is a connecting intermediary (ממוצה המחבר) who connects G-dliness with the world (being that he is openly connected to G-dliness even as he is also enclothed in the world).
More than that, the Rebbe explains a second “unification” indicated in the expression “Moshe ish haElokim”: the level of “Moshe” and the level of “Ish HaElokim”. Moshe is the name he received when he was pulled from the waters of the Nile by Basya bas Pharoah: “I drew him from the water” (מן המים משיתיהו). As explained in Chassidus, this is referring to the lofty level of Moshe’s neshoma, that it derives from the highest, hidden worlds (עלמא דאתכסיא), the world of Tohu which is likened to water. According to this explanation, the level of “Moshe” is entirely above the world, G-dliness that has no relationship with the world. “Ish HaElokim” (here we look at it as a single title) refers to the unification of “Ish” and “Elokim”, meaning the unification of world with the level of G-dliness that has a connection to world. Moshe Ish haElokim unifies all these levels.
Although not mentioned in this sicha, the Rebbe explains in a maamar just how lofty the aspect of “Moshe” really is — not only higher than Elokim, but also higher than YKVK. And the various levels of YKVK:
Moshe reaches the Essence, Atzmus (עצמות) mamash. The verse that states “and Yisroel saw the mighty hand that Hashem had used in Mitzrayim…[and they believed in Hashem] and in Moshe His servant” goes from the lower levels to the higher levels: “That Hashem did…” this is the lower name YKVK; “and the people saw Hashem…” this is the higher name YKVK; “and they believed in Hashem” this is the name YKVK that is in Atzmus. And after that it says “and in Moshe His servant”, from which it is understood that Moshe is higher even than the aspect of YKVK that is in Atzmus. And therefore he has the power to unify and to draw down the aspect of YKVK that is in Atzmus [into the world] that it should shine openly.
This loftiness of Moshe generates not only miracles that are enclothed in nature (the name Elokim) but miracles completely above the way of nature. And all of this is for us: that we will “…see, and recognize, and know the Eybershter…” and thus be freed from “the limitations of world, the enslavement to worldly assumptions and servitude to the various limitations of world”.
All of the above is meant to lead us to perform our service of Hashem in a miraculous manner. We must reveal the “Tzaddik” within us — not only the “Tzaddi”, but the “Tzaddik” (with the addition of the letter Kuf ק). This implies using free choice to choose the side of holiness (“Tzadi” — “My side”), which has the power to elevate even those aspects which are “below the line”, just as the letter “kuf” has a leg which reaches “below the line”. When the Yidden, who have free choice (due to being enclothed in wordly bodies), choose the side of holiness, their choice adds the “kuf” to “Tzadi”, making “Tzaddik”; this gives the power to transform the world and it’s inhabitants, that they should also agree.
Again, the Rebbe is repeating to us that the Geuloh is not a passive fireworks show of miracles, but rather it gives us the “green light” to get to work and reveal the redemption through our own actions. This is assisted by our recognition of the miraculous state of the world, which occurs through Moshe the G-dly man, the first redeemer and the last redeemer.
The talk (sicha) of Parshas Vayikra is the first sicha of the Dvar Malchus cycle (the sichos from Vayikra 5751 until Vayakhel 5752). The focus of this sicha is a recurring theme in all the sichos from these 12 months: drawing the miraculous (which transcends nature) into the natural order of things.
The demonstration of this in our sicha is the special occurrence that occurs once in a few years: Rosh Chodesh Nissan comes out on Shabbos. In such a year, three Sefer Torahs are removed from the Aron Kodesh to be read: the regular Sefer for the parsha, a second sefer for Rosh Chodesh, and a third sefer for the annual reading of “Parshas Parah” prior to Pesach. The only other times 3 sefer Torahs are taken out are Simchas Torah (every year) and Shabbos Chanukah or parshas Shekalim that fall out on Rosh Chodesh (not the case every year).
The 3 sefer Torahs of Simchas Torah are described by the Rebbe as “t’midin“, a regular offering in the consistent, fixed order of things. The 3 sefer Torahs of Shabbos Rosh Chodesh Nissan in such a year as 5751, an infrequent occurrence, is in the category of “musafin“, something “additional” to the usual order of things. It is also implicit in the nature of the readings on those days: on Simchas Torah we read “Bereishis”, Hashem creating the world as it conducts itself according to nature; and, on Rosh Chodesh Nissan the first mitzva (counting the months) “החודש הזה לכם”, which the Rebbe refers to as the miraculous conduct of the world. Not only that, but Nissan is called “the month of Redemption”, implying also a Redemption from conduct in accordance with nature, transcending those limitations and proceeding to miraculous conduct.
The Rebbe, as one might expect, emphasizes the unification of these two dimensions:
“the ‘miraculous conduct’ is drawn down and permeates (also) in the matters of the world in actual action… that the avoidah of actual deed in the matters of the world is not in the usual way, like natural conduct, but rather like miraculous conduct, above his nature and the manner to which he is accustomed.”
The Rebbe, before our very eyes, has shifted the meaning of “miraculous” onto us. This year of 5751, “it will be a year that I will show wonders” (תהא שנת נפלאות אראנו), follows the “year of miracles”, 5750 (תהא שנת ניסים), in which there were the miracles of the Gulf War, the end of Communism, the breakup of the Soviet Union, and swords into plowshares — great wonders “out there” in the world. But here in this Sicha the Rebbe is letting us know that the real focus is our miraculous conduct in Torah and Mitzvos — going beyond our own nature, beyond that to which we are accustomed, that our performance of Mitzvos should be “miraculous” compared to our nature and regular conduct (comparable to 3 sefer Torahs of Shabbos Rosh Chodesh Nissan). In the Rebbe’s words: “the addition and meaning in avoidah in a way of ‘miraculous conduct’ in the avoidah of each and every Jew…until the perfection of the avoidah…”
The Rebbe even provides us with a practical example: giving tzedaka in a way that transcends limitations:
… Even after he has given properly for holiday needs (צרכי החג) — he needs to make an accounting that reflects the additional blessing he will receive from Hashem in the meantime [as a result of the tzedaka he gave for holiday needs], and therefore his maaser and chomesh obligation [tithing 10% and 20%] has increased as well, and thus he needs to increase what he gives for holiday needs. And more than this: he can and must add in giving for holiday needs (beyond maaser and chomesh) even before he sees the results of the increased blessing. The more he will increase his giving for the needs of the holiday, likewise the blessing of Hashem will increase with abundant wealth…
Based on what was explained previously, the miracle is not the “abundant wealth” one will receive, but rather the miraculous conduct of giving tzedaka beyond his accustomed manner (which is what draws down the abundant wealth). In other words: we are the miracle. (And if we are not, then we had better to get to work and become the miracle in our performance of Mitzvos!)
The Rebbe’s emphasis here is on doing things “not in the usual way…but rather…above his nature and the manner to which he is accustomed.” We can recognize how this is a fitting “opening statement” to the sichos of Dvar Malchus, in which the Rebbe introduces us to the concept of “living with Geuloh”, transcending the previous generations in this respect. And even more fitting when we contemplate that these sichos of Dvar Malchus are also a prelude to the events of Chof-Zayin Adar and Gimmel Tammuz, which brought about a dramatic “paradigm shift”: the centrality of “taking orders” becoming eclipsed by the necessity of “taking initiative” — a shift which demands going “above his nature and the manner to which he is accustomed.”
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…”
A Chassidic discourse, called a maamor, was edited by the Rebbe and published in honor of the Hillula of the Rebbe Rashab, Beis Nissan, 5751. This was the day after Shabbos Vayikra, the very beginning of the cycle of Dvar Malchus. We are going to extract a small section of this maamor which stands out boldly as a descriptive explanation of the sharp and shocking words of the Rebbe on 28 Nissan (a few weeks after this maamor was released): “I’ve done all I can do, now I give it over to you to do all that you can do to bring Moshiach in actuality”.
The section of the maamor we will look at states as follow:
The Rebbe Rashab explains the difference between two inyonim: “its beginning is wedged into its end and its end into its beginning” (נעוץ תחילתן בסופן וסופן בתחילתן) and [the similar expression that] “the end of the deed was first in thought” (סוף מעשה במחשבה תחילה). The difference between them is that “it’s end” (סופן) refers to the end and completion of the thought, wedged into the beginning of that which is being given (ההמשכה). And a moshol is brought for this from the giving of tzedaka. That the beginning (of the giving) is the mercy (רחמים) that is awakened towards the poor man.
The concept that “its end is wedged into its beginning” is that the main intent in the awakening of mercy (“its beginning”) is that there should be actual giving to the poor man (“its end”). And if there will not be any actual giving, then the main thing is lacking. Its end is wedged into its beginning: the intent (of giving) which is wedged into its beginning (the awakening of mercy (רחמים) for the poor man)….
The inyan of “the end of the deed was first in thought” (סוף מעשה במחשבה תחילה) is higher than the inyan of “its beginning is wedged into its end and its end in its beginning” (נעוץ תחילתן בסופן וסופן בתחילתן). This is because the meaning of the expression “end of the deed” (סוף מעשה) is not the end of the act of performing the deed itself, the action of the person. Rather, it means the action that comes as a result of the actions performed by the person. In our moshol, the giving of chesed: the “end of the deed” (סוף מעשה) is when that which is being given is accepted — that the poor man should accept that which is being given to him with a good feeling (מקבל את ההשפעה בטוב) and that he should benefit from what he received.
This aspect — the manner in which the poor man accepts that which is given to him — is not dependent on the giver, but rather on the recipient…. Thus, the pleasure that the giver has from the acceptance of what he gives (the poor man accepting with a good feeling that which he has been given) is a greater pleasure than the pleasure from the “giving” alone.
This brief moshol, when we take a moment to contemplate what it is telling us, resolves a lot of questions. It also eliminates much of the anxiety raised by the sicha of 28 Nissan (which has been magnified by the state of affairs we find ourselves in for over 20 years, ר“ל, when do not receive new sichos or maamorim).
View the Rebbe’s renown sicha of 28 Nissan in light of this kuntres. The Rebbe telling the Chassidim “I have done everything in my power to do”, corresponds to giving to the “poor man”.* Having succeeded in completing the act of giving, he now has to wait until “the poor man should accept that which is being given to him with a good feeling and to benefit from it”, because “this is not dependent on the giver, but rather on the recipient”.
The Rebbe is sharing with us a most vital piece information: you, the Jewish people, have been given everything you need! It’s the reality: “the money is in the bank,” and the Geuloh is in the bank! But it is up to you yourselves to accept it, to realize what you have received, to put it to good use and benefit from it!
All the sichos and maamorim the Rebbe spoke, all the seforim the Rebbe instructed to print, all of the brocha and hatzlocha, guidance and direction that the Rebbe has poured and continues to pour on the Jewish people and the world…this is not just a coin in the poor man’s cup — this is true wealth!
But as long as it remains in the cup (and all the more so if we don’t realize that it’s even there), then we remain in a golus of poverty — poverty in our own perception of reality. We need to accept what the Rebbe has given us, put it to use in shaping our reality, and in this way we ourselves will realize that not only do we have the potential to no longer be poor, but that we are in fact rich in actuality — the true and complete Geuloh!
The matter was given over to us by the Rebbe and is completely in our hands! So, now, let’s ask ourselves the question: Ad mosai?!!
* We should note that in Kuntres Yud Alef Nissan, the maamor printed for the Rebbe’s 90th birthday, the Rebbe explains that the Jewish people are not really poor except in awareness, and the “prayer of the rich man” (Moshe Rabbeinu) is that the Yidden should realize that they are in fact rich. Nonetheless, one who sees himself as poor really is poor — “there is no poverty except for knowledge” (איו עני אלא בדעת).
Introduction to the cycle of Dvar Malchus
“Rav Asi asked, ‘Why do little school children begin their Chumash learning with Vayikra and not with Bereishis? It is because little children are pure and unblemished, and the sacrifices are pure and unblemished. The pure ones begin their learning with the study of the pure.'” (Vayikra Rabbah, Tzav 7:3)
The cycle of Dvar Malchus refers to the twelve months of sichos which the Rebbe said between 5751-52 (1991-92), the latest words (“Mishna achrona”) that we have from the Rebbe. Notably, the cycle begins with the sicha of Parashas Vayikra, 5751. Although the Torah of Moshiach will only be revealed to us together with the revelations of the true and complete Geulah, these sichos are a “taste” of the “new Torah that will come forth from Me” (Yeshayahu 51:4; Vayikra Rabbah 13:3) and fittingly we start learning from parshas Vayikra. Furthermore, the sicha describes a connection to Simchas Torah, which is the day when we begin reading the Torah anew (finishing with “V’zos Habrocha” and beginning with “Bereishis”).
Some background: The year 5750 (1990-91) was termed by the Rebbe “it will be a year of miracles” based on the letters that form the Hebrew year. The year 1990 saw the beginning of the disintegration of the Soviet Union and the outbreak of the first Gulf War. The year 5751 received the name “it will be year of ‘I will show wonders’”.
By the time we reach Parshas Vayikra, 5751 (March 1991), the Gulf War has ended (on Purim, two weeks earlier); the events in the disintegration of the Soviet Union will lead, in June (Rosh Chodesh Tammuz), to the election of Boris Yeltsin and the end of the Communist Regime, effectively ceasing to exist upon the resignation of President Gorbachev in late August (Shabbos Ki Seitze). This new reality—the defeat of Sadaam Hussein in Iraq (and the over miracles witnessed in Israel during that war) and the collapse of the Soviet Union (bringing an end to the Cold War and the nuclear arms race)—is the background to these sichos.
As the Rebbe often explains, events in the physical world are a consequence of what occurs spiritually, the realm of the Jewish souls. If we see the fall of the earthly “iron curtain” it is because the spiritual “iron curtain” (“mechitza shel barzel”) which separated Israel from their Father in Heaven has fallen. If an evil dictator who threatened to annihilate, G-d forbid, Jews young and old is defeated and rendered powerless without a Jew firing a weapon, this is because the same drama is playing out spiritually. These sichos are to guide us in this “new world order”—a new earthly world order, reflecting a new spiritual world order. Continue reading