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

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 permanence and is unchanging.  This is connected with the 3rd Beis Hamikdosh which has the ultimate “chazakah” of being eternal.  In fact, “the intent and purpose of the churban and the golus (the purpose of the days “bein hameitzarim“) is in order to come to the level and perfection of the building of the future Beis Hamikdosh and the future Geuloh…emphasizing the inyan of “chazakah” — the 3rd Beis Hamikdosh and the 3rd Geuloh.”

The journeys in the midbar, the birurim of exile, represent the avoidah from below to Above.  As expressed in the earlier sichos, the process from Above to below is instantaneous but ephemeral (it does not last), whereas the process from below to Above can take time (according to the pace of those below), but it has permanence.  Our sages tell us that already, at the splitting of the sea, it was possible (if Bnei Yisroel would have merited) they would have gone straight into Eretz Yisroel and achieved the true and complete Geuloh, which has no golus after it.  From this the Rebbe derives that “there exists also now (after the churban and the exile) the inyan of the eternal Geuloh and the eternal Beis Hamikdosh in a way of strength and permanence (חוזק ותוקף), except that their strength and permanence are only from Above, and thus in the world of below (there can be and) there is a situation of churban and golus.”  Again the Rebbe is telling us how all the elements and revelations from Above are already in place, all that is needed is for us to become suitable recipients.

Fitting with this the Rebbe makes a dramatic statement.  During the prior years of the Rebbe’s leadership, the Rebbe would frequently repeat the statement of our Sages that the cause of the golus was senseless hatred (שינת חינם) and therefore the way to rectify this and end the golus is through “senseless love” of our fellow Jew (אהבת חינם).  In this sicha the Rebbe, astoundingly, states:

It should be added and emphasized the connection between Ahavas Yisroel and the future Geuloh — not (only) that the nullification of the golus is by nullifying the cause of golus (which came about due to the opposite of Ahavas Yisroel), for our situation after the completion of our deeds and our avoidah over the course of golus, and after completing all the 42 journeys in “the desert of the nations”, we find ourselves already “at Yarden Yericho” (the level of Moshiach, who judges by sense of smell [the word “to smell” shares the same root as the name Yericho]), on the threshold of the Geuloh.  Certainly the reason for the golus has already been rectified [emphasis added], and therefore, the emphasis on Ahavas Yisroel is — as a foretaste and beginning of the true and complete Geuloh which is connected with the point of unity [shared by all Yisroel] which is above differentiation, which is the same by every Yid, for it is a spark from the soul of Moshiach, the Yechida Klolis.

This “blockbuster” statement is one of many in these sichos where the Rebbe says “straight out” that a state of reality that existed for thousands of years no longer exists!  To be sure, the Rebbe is not saying that we are released, chas v’sholom, from acting with Ahavas Yisroel.  The Rebbe is telling us that our Ahavas Yisroel is no longer a corrective measure (to fix the cause of golus), but rather and expression of our current (but hidden) and future (to be revealed) state of oneness with every Yid!  Learning this should make it virtually impossible for us to demand anything less from ourselves than complete “Geuloh-dik” Ahavas Yisroel for every Jew — after all, we have already rectified the problem of “senseless hatred”, so why should it be difficult now to show “senseless love”?

The Rebbe closes the sicha by saying:

Simply — that in addition to the fact that we have already finished all the details of the 42 journeys in the desert of the nations during the time of golus, and that we are standing already at “Yarden Yericho”, “on the other side of Yarden Yericho to the East” [verse 34:15], we are crossing the [river] Yarden westward and entering Eretz Yisroel.  And in Eretz Yisroel itself we are going westward — to Yerushalayim the Holy city, and to the 3rd Beis Hamikdosh, until the Holy of Holies (on the west side of the Beis Hamikdosh) in which are found the Aron and the Luchos.

We can make no mistake where the Rebbe is placing us: on the gateway to Geuloh, with no turning back!

Pinchas 5751 — A Deeper Look at a “Pnimi”

Pinchas 5751 — A Deeper Look at a “Pnimi”

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 something else (such as singing the niggun as preparation for hearing a Chassidic discourse from the Rebbe), he is focused on what he is doing and not what it leads to.

A Yid must do his avoidah ‘here’ — in this place and time — with complete perfection (based on his abilities and potentials in his situation) in thought, speech, and action, as a ‘Pnimi‘ who is completely involved in whichever avoidah he is presently doing (and he doesn’t think at the time that he’s doing it about another avoidah later)…he is making in this place (and time) a land in which Yiddishkeit (Yisroel) is openly recognizable. 

Now let’s look deeper.

The repeated references to “here” as our present “time and place” draws to mind the Maamor edited by the Rebbe and published a year earlier (found in “Meluket Daled“), beginning with the words גדול יהיה כבוד הבית הזה (“Gadol Yehiyeh Kavod haBayis Hazeh“).  In that maamor (sections 6-7-8) the Rebbe explains some very deep concepts behind the miraculous phenomenon that took place in the Kodesh haKodashim space in the Beis Hamikdash: in that space the size of the holy ark (the aron kodesh) took up no space (“makom ha’Aron eino min haMida“).

First, let us examine the phenomenon: The Kodesh haKodashim itself was 20 amos wide, and the aron was 2½ amos wide.  Under normal circumstances, if one would measure the distance from the wall to the edge of the aron one would find a distance of 8¾ amos in each direction.  But in actuality the distance measured was a full 10 amos from each side of the aron to the wall!  Although the aron measured a full 2½ amos, it didn’t take up any space in the room!

The explanation is best understood from looking at the maamor itself, but to briefly summarize: time and place are generally a function of the name “Elokim”, which is tzimtzum and concealment.  This is the essence of golus: G-dliness is concealed and the divisions of time and place come into being.  Higher than the name Elokim is the name YKVK, which is essentially higher than time and place.  This is not to say that they do not exist at all, as the Rebbe explains, but rather that they exist without division and separation (התחלקות), with all moments being united (the name YKVK meaning “past, present, and future as one” — היה, הווה, ויהיה כאחד).  The same is true for the spacial dimensions: they exist in a state of unity without being divided into “here” and “there”.

[In the world of Tzimtzum created by the Divine name Elokim, there is a division of place, I can be here and you can be there.  But really, “here” and “there” are not different places but rather concepts.  Wherever I am found is “here” and wherever I am not found is “there”.  Thus, the concept of going to Eretz Yisroel is a concept of Tzimtzum and golus.  In the Geuloh, when there will be a revelation of YKVK in our present reality.  In the Geuloh we will discover that “here” includes everywhere, and thus we will find ourselves in Eretz Yisroel (and more: in the Kodesh haKodashim, where all places are unified in that one place — everywhere is “here”).  So, in actuality, we are not working “here” in order to go “there”; we are working “here” to bring about the revelation that “here” really includes “there”.]

Based on the above, we can understand the miraculous phenomenon of the aron in the Kodesh haKodashim: the “place” of the aron was not a usual “place” like the rest of the world, which is created by the name Elokim concealing the oneness of YKVK.  Rather, that place is unique in that it has a revelation of YKVK within the reality created by Elokim.  In other words: all regular places in the world exist in a state of division and separation, each place separate from and distant from other places.  In a YKVK reality there would be no such thing as individual places, they would all be nullified to the Oneness.  In this unique spot there was the revelation of YKVK (Oneness and unity) within Elokim (separation and division), resulting in a place in our familiar world of Elokim which possessed fixed dimensions (20 amos) but yet revealed the unity and oneness of YKVK in that the fixed dimensions of the Aron could co-exist within the fixed dimensions of the Kodesh haKodashim in a state of unity.  (See the maamor for the full explanation.)

From here we can appreciate a deeper dimension of “make ‘here’ Eretz Yisroel”: the very concept of “here” as opposed to “there” is function of the name Elokim, the source of Tzimtzum and golus.  From the perspective of YKVK the terms “here” and “there” are irrelevant because all places are as one.  So the very fact that we are found “here” means we are in a world of Tzimtzum, a world of division and separation created by the name Elokim.  What must we do?  We must make “here” into Eretz Yisroel — the avoidah of revealing the true underlying Oneness (as it exists by the name YKVK) through being a Pnimiwho is completely involved in whichever avoidah he is presently doing (and he doesn’t think at the time that he’s doing it about another avoidah later)” which is a YKVK reality — there is no “now” and “then” since the YKVK reality is always found in the present moment (which includes all moments).

Through this avoidah of emulating the YKVK reality, a Yid …is making in this place (and time) a land in which YKVK  is openly recognizable.  The future revelation of YKVK (within Elokim) will reveal that the Tzimtzum is not real from the perspective of YKVK, and will bring about the unity of all places and all moments (the true meaning of the ingathering of the exiles from all four corners of the world).  This is the Eretz Yisroel reality (certainly as it will be in the future when Yerushalayim will spread out to all of Eretz Yisroel…), and the way we arrive to Eretz Yisroel (the revelation of the unity and Oneness of YKVK) is through the avoidah of being a Pnimi — living the moment in a way of all moments — in our thought, speech, and action!

Pinchas 5751 — Making “Here” Eretz Yisroel

Pinchas 5751 — Making “Here” Eretz Yisroel

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 called by the Rebbeim “half a Rebbe”) 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 the level of the Land of Israel, our part in the words of the midrash that in the Time to Come the land of Israel will spread out to all the lands.  However, at the same time Yerushalayim will spread out to all of the land of Israel (Israel remaining on a higher level than the rest of the world) and thus Moshiach will come to gather every Jew and bring him to Eretz Yisroel.

Given this, one might think that “making here Eretz Yisroel” is only an intermediary step to bring the Geuloh, when we will leave “here” and go to Eretz Yisroel itself.  One could come to diminish the importance of “making here Eretz Yisroel” because he has his eyes on the future when he will go with Moshiach to the Geuloh in the true Eretz Yisroel.  In fact, this would be a big mistake, explains the Rebbe.  Because the preparations for something must be done with the same complete focus, energy, and desire as we feel for the final goal.

Thus, devoting ourselves totally and completely to the task of “making here Eretz Yisroel” becomes a vessel to receive the desired goal: the true and complete Geuloh!  In fact, the Rebbe refers to this as “making ourselves accustomed” to the Geuloh even while we are still in exile.  This complete effort while still in exile is in fact what brings the Geuloh.

More than this: although each one has the obligation to make “here” (where he is, physically as well as spiritually) into Eretz Yisroel (“the land which wanted to do her Creator’s will”), we find that in Eretz Yisrael each portion contains within it all the other portions.  So, too, by each individual Yid — he contains within himself the entire world, and by doing his avodah completely, he is able to rectify the entire world, including all previous incarnations.  One little Jew can bring Geuloh to all the world and all generations!

Although we must strongly feel that “we want Moshiach now” — right now! — the Rebbe guides us how to proceed when still find ourselves in golus:

Since the Geuloh still didn’t come in this moment,and by Divine Providence we are still found “here”, in this time and place — without a doubt we need to capitalize on this and fulfill the instruction to “make here Eretz Yisroel”.

Thus, it is our task to publicize the injunction to “make here Eretz Yisroel” and to fulfill it in a complete manner, and through this we will actually bring the Geuloh in revealed actuality.

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

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 applies to the Geuloh of 12-13 Tammuz (and 19 Kislev):

Through the imprisonments that preceded the Geuloh of 19 Kislev and the Geuloh of 12 Tammuz came a great elevation, which is like the additional light that comes from the darkness.  Seemingly, since as regards the Nessiim it’s not possible to say that even while they were imprisoned there was a state of darkness by them [as the [Rebbe Rayatz] said about the imprisonment of the Alter Rebbe, that it was with his agreement, from which it is understood that by them all the concealments of imprisonment were only in chitzoniyus], then how could there come about an “additional light from darkness”?  We can say that since the main inyan of the Nessiim is that they are the shepherds of Yisroel, therefore, the concealments of the imprisonment as it was experienced by Yisroel is also found by the Nessiim.

This reveals to us how Moshiach can be holding by all the giluyim we can imagine and more, and yet he “bears our sufferings” and himself endures terrible suffering (as stated in Midrashim) — because of his identification with Yisroel who have not yet come out of Golus!  This means that our effort to bring an end to Golus is a great rachmones on the Rebbe!

The maamor begins with the verse from parshas Chukas about the Pora Adumoh (red heifer), and the Rebbe explains that the burning of the Pora Adumoh is also a metaphor for burning down golus.  What’s the connection?  How do we “burn down” the golus?

The Rebbe explains that the mitzvah of Pora Adumoh is “the” mitzvah, which is not understood and therefore must be performed with the most complete level of kabolos ‘ol.  But since Moshe Rabbeinu himself did understand the mitzvah, where does kabolos ‘ol come in for him, and how can he, through this mitzvah, draw it down to all of Israel?  The Rebbe explains that this is the concept of bittul and kabolos ‘ol in seichel.  

The inyan of seichel derives from the level of memaleh kol almin, which is the inyan of nature.

Emunah, belief in things that are above seichel, derives from the level of sovev, which is the inyan of miracles.

Generally speaking, seichel obscures emunah, nature obscures miracles.  The way to overcome this is through the revelation of Atzmus, which is truly unlimited and has the power to unify opposites.  The imprisonment and Geuloh  of 12 Tammuz drew down the level of Atzmus, which in fact brought about a unification of opposites, to such an extent that those who hated and imprisoned the Rebbe Rayatz were forced to release him, even as they remained in power, a miracle enclothed in nature.  How does this connect with burning down golus and the burning of the Pora Adumoh?

As regards the Pora Adumoh, we find that the closeness between Moshe and Yisroel goes in both directions: the mitzvah being a “chok“, the reason for it not being understood, is primarily by Yisroel and is drawn from Yisroel to Moshe (“take for you” in our posuk), so that also for Moshe it is a “chok” (even though he in fact knows the reason).  But as regards fulfilling the mitzvah with bittul and kabolos ‘ol, this is something Yisroel receives from Moshe.  The Rebbe adds that “We could say that via the fact that Moshe knew the reason for Pora Adumoh, and that the bittul of kabolos ‘ol is drawn into his comprehension (הסגה) this gives the power to every single Yid that emunah and kabolos ‘ol can exist also in his seichel.”  In other words, this mitzvah is what enables us to unify the opposites of seichel and emunah, nature and miracles, as the Rebbe explains:

His kabolos ‘ol is in a way that not only does he fulfill Hashem’s command (even when he doesn’t understand), but also he doesn’t question it at all (אינו מהרהר כלל), because the inyan of kabolos ‘ol is settled in his mind.  And we can connect this with the Midrash that that the Pora Adumoh hints at the exiles…because through this that kabolos ‘ol above intellect is settled in his seichel, this is a preparation for the Geuloh and the revelation of G-dliness that will occur… and through this that he doesn’t question…this is the burning of (the Pora Adumoh which hints at) the golus….

Meaning that when we utilize the power of this mitzvah — to have bittul and kabolos ‘ol settled in our intellect, to such an extent that our lack of understanding doesn’t bring us to question at all (and surely not to insist that we do understand things which are not fully understood) — we succeed in unifying seichel with emunah above seichel, unifiying nature and miracles (in our avoidas Hashem and in the world), thereby burning down the golus!  In this way we have the power to bring the true and complete Geuloh, and to finally redeem the Rebbe himself from our sufferings, in a way of “additional light from the darkness”!

Balak 5751: To Recognize the Inner Good

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”!

Rebbi Akiva’s Opinion on Gimmel Tammuz

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:

All of our four sages agree that on the face of it Gimmel Tammuz is not a happy event.  The Rebbe is not seen, the Rebbe is not heard, we don’t see the Rebbe by farbrengens or dollars or kos shel brocha.  At the same time, it is appreciated by all that we are proceeding towards Moshiach, and whatever is lacking now is only temporary.  The future is good, but the present is “not-so-pleasant”.  Why do those who follow the approach of the 3 sages cry?  Because of what is lacking in the present, even if they know that the future will be good.  Along comes Rebbi Akiva and not only does he not cry — he laughs!  He makes a leibedik farbrengen on Gimmel Tammuz, without even mentioning the word “hillula“!

What is Rebbi Akiva’s “secret”?  He learned the sources and he understands — for example, that “Moshiach is revealed and concealed” — and thus he recognizes and even sees the future good that will come from this — and that is all he sees!  Not only that, but he understands that “this one is dependent on the other” — that the revelations of the true and complete Geuloh, the revelation of Hashem’s essence, atzmus umahus, are in fact dependent on us doing the work under our own power without relying on the Rebbe’s visible presence to inspire us.  This is the “plowing” that brings to the “sowing” and the “harvesting” — the future good is already here with us, hidden within the present that is “not-so-pleasant”.  From Rebbi Akiva we learn that this knowledge is enough to transform crying to laughter, even while the future good is still hidden.

One more point:

The Rebbe in the sicha asks: why do we need be told the names of all three sages?  After all, we don’t find in this aggadeta any difference of opinion among them, nor do we learn any chiddush from them.  If it would tell us “Rebbi Akiva and three of the sages” seemingly that would be enough.  The Rebbe answers that we to know their their identities because from this we learn that they were all men of distinguished lineage: Rabban Gamliel was the Nosi Hador, a scion of the tribe of Yehuda; Rebbi Elazar ben Azarya (himself a future Nosi) was a Kohen, the tenth generation from Ezra HaKohen; Rebbi Yehoshua was a Levi, of those who sang and made music in the Beis Hamikdosh.  Due to their outstanding yichus and important positions they were overwhelmed when they saw how low things had fallen after the churban.

Rebbi Akiva, however, was the son of converts, and he himself had been an ignoramus until the age of 40 when he first began learning the basics of Torah.  Rebbi Akiva’s very existence was proof of the tremendous good that can come from “the other side”, from that which appears outwardly to be not good.  Thus, Rebbi Akiva was naturally able to see with great clarity the future good —  regardless of how it seems at present.  Rebbi Akiva possessed what the other sages in our aggadeta lacked: despite their superlative backgrounds and positions, they could not see the future good hidden in the not-so-pleasant present. That is, until Rebbi Akiva explained it to them.

If we translate that to our present situation, we see that the Rebbe is apprising us of what to expect: those with the most illustrious “gezhayichus, those who held the most visibly important positions in the Rebbe’s staff (and those learning in the mosdos they run), may find it a difficult challenge to get past the present situation which appears to be the opposite of good.  To the contrary, the baal teshuvahs and their families, the “newcomers” may find it easier to grasp the Rebbe Akiva perspective: to see that the concealment since Gimmel Tammuz is actually — as the Rebbe states in the sicha — the beginning of the Geuloh.

If there are those who, after 28 years, still haven’t adopted Rebbi Akiva’s perspective, we are forced to say that those of us who do see Gimmel Tammuz as the beginning of the Geuloh must shoulder a lion’s share of the blame:  how many years of wasted efforts spent arguing with each other?  If we, the Rebbi Akivas, will properly explain the concepts as they are found in nigleh and Chassidus, then we are assured by this aggadeta that the others (at least those who are willing to discuss the matter) will come around to see the hidden, inner good just as Rebbi Akiva sees them.  Not only that, but they themselves will tell us “Nichamtanu! Nichamtanu!” — you have consoled us after nearly 30 years of crying!

This alone will surely speed the Geuloh, and bring about the ultimate hisgalus of the Rebbe, Melech HaMoshiach!


View the sicha in Likkutei Sichos volume 19 (in Yiddish) here.
Chukas 5751: Revealing the Hidden

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.

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.  Come and hear an amazing reconciliation of this widespread confusion:

When Eliyahu HaNovi was preparing to ascend heavenward, he asked his disciple Elisha what he could do for him “before I will be taken from you.”  Elisha responds with a puzzling request: a double-portion of Eliyahu’s prophetic spirit should rest upon him.  Eliyahu replies that this is a difficult request — meaning it is impossible to give more than one has! (Rashi)  Nonetheless, Eliyahu adds that if he (Elisha) will see him being taken from him, then he can fulfill his request.

There are various answers given to the question: how could Eliyahu HaNovi give his disciple more than what he possesses.  The answer we will present here will open our eyes to something amazing:

In the maamor for L’ag B’Omer (summarized here), the Rebbe notes that the revelations of Pnimiyus Hatorah that Rashbi revealed on the day of his passing (histalkus) were much greater than what he had revealed over the course of his life up to that point.  The Rebbe offers an explanation for this (footnote 19): that generally the aspects of Nefesh-Ruach-Neshoma are enclothed in the body, whereas the aspects of Chaya and Yechida are above being enclothed in the body.  However, at the moment of histalkus there is a revelation of the aspects of Chaya and Yechida even while the neshoma is still enclothed in the body.   Thus, in the case of Rashbi, he was still alive in the simple sense of a neshoma in the body, yet he was experiencing a revelation of the higher levels of Chaya and Yechida, and therefore he revealed greater things than he had ever revealed previously when he the ChayaYechida were not revealed to him.  Obviously, this has relevance to Elisha’s request from Eliyahu.

This matter is explained similarly, with slightly more specifics in the sefer Likkutei Mohoron (ch. 66), based on the Zohar.  It is explained there that when the time of his histalkus arrives, the higher aspect (of Chaya-Yechida) descends to this world and unites with the lower aspect (Nefesh-Ruach-Neshoma).  Once the two aspects unite, the higher level has to leave this world (because its nature is that it cannot tolerate to be here), and it ascends together with the lower level, which has united with it, and this is the Tzaddik’s histalkus.

This means that the life of every Tzaddik goes through three distinct stages:

  1. his life in this world when only his lower aspect (Nefesh-Ruach-Neshoma) is accessible;
  2. his final moments when the higher aspect (Chaya-Yechida) is revealed in this world;
  3. his departure from this world, together with both dimensions of his neshoma.

In the story of Eliyahu and Elisha, it was these “final moments” which provided the opportunity for Elisha’s request to be fulfilled: Eliyahu was still physically alive in this world, but on a higher level — with the revelation of his Chaya-Yechida.  Prior to this moment, he could not give a double portion because he himself didn’t have it;  after this moment, he was already gone from the world and couldn’t give it over; but in exactly these final moments he had both aspects, and thus he could in fact fulfill Elisha’s request for a double portion.

These final moments paradoxically combine the elements of physical life with the lofty qualities the Tzaddik attains when he is nistalek.  At that moment he is both “chai v’kayam” and at the same time “more than he was in his lifetime” (יתיר מבחיוהי, in the loshon of Igeres Hakodesh).

Now imagine that at this very moment the sun and the moon stand still.  Time freezes and the Tzaddik’s ascent is also “frozen” at the moment of opportunity: he remains “chai v’kayam“, alive as a soul in a physical body in this world, and he also has received the lofty level of revelations that are reserved for a histalkus.  But here, instead of a fleeting moment of opportunity for his disciples and mekusharim to receive a double portion, this moment of opportunity doesn’t end…

We could say that this is a deeper dimension of the Rebbe’s lengthy explanation of the sun and moon standing still: that the time will come (3 years to the day after the Rebbe spoke the sicha) when the Rebbe will make use of this Gimmel Tammuz miracle of “Shemesh b’Givon dom” to create an unprecedented situation: the Rebbe will be holding by both realities!  He will continue to be chai v’kayam without histalkus (as the Rebbe tells us in the sicha of Bo 5752 that our generation will not experience histalkus), yet at the same time “more than he was in his lifetime” (יתיר מבחיוהי), which is a lofty state which is achieved at the time of — histalkus!

This explains (and even validates) the divergent perspectives: yes, the Rebbe remains chai v’kayam b’guf gashmi, and yes, he also possesses the qualities of “more than in his lifetime”.  Practically speaking, it gives each and every one of us the opportunity to receive from the Rebbe even greater koichos than were available all the years, because the Rebbe himself is holding by greater koichos.  And it also gives us the keilim to understand how half of Lubavitch looks at Gimmel Tammuz differently from the other half!*  These feel the Rebbe lives, those feel “more than in his lifetime”, and both share the limited perception that you can’t have the two together.  But, in fact, we can, and apparently we do!

May we utilize these great koichos to bring the Geuloh b’poel mamash and truly open our eyes to the reality of the Redemption.

 

Kuntres Lag B'Omer 5751

From Kuntres Lag B’Omer, 5751


*) This recalls the explanation, attributed to the Helige R’ Yisroel of Ruzhin, of the machloikes between the Alter Rebbe (who advocated spreading the wellsprings of Chassidus) and R’ Boruch of Mezibuz (who was opposed to spreading Chassidus broadly).  He said that when Moshiach told the Baal Shem Tov that he would come when “your wellsprings will spread out”, the Baal Shem Tov’s eyes welled up with tears.  R’ Baruch, a grandson of the Baal Shem Tov, felt the pain of his grandfather’s tears that his wellsprings would have to descend to “chutza”, and therefore opposed something which caused his grandfather pain.  The Alter Rebbe, though, was a spiritual grandson of the Baal Shem Tov, and he felt the pain of the Baal Shem Tov that derived from the long time it would take to spread out the wellsprings before Moshiach would come, therefore he worked to speed it up.  We could say that the Rebbe has Chassidim that are more attuned to the reality of “chai v’kayam“, and Chassidim that are more attuned to the reality of “more than in his lifetime”, and all that is lacking for unity is to expand the vessels of understanding.

The text of the above-mentioned section of Likkutey Mohoran in Hebrew and English here.

28 Sivan, 5751: Where is the Beis Hamikdash Now?

28 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

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), it 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