In honor of the 15th of Av, 5751, the maamor “קץ שם לחושך” (“He imposed a limit to the darkness”) was released.
In many of the Dvar Malchus sichos the Rebbe addresses the need to draw the makif into the pnimi, meaning to internalize in the intellect (seichel) that which is above the intellect. For this there are two examples brought in this maamor: Will (ratzon) which is enlothed in intellect; and Faith (Emunah) which is enclothed in intellect. On their own, both Will and Faith, Ratzon and Emunah, are beyond the intellect, called in Chassidus “makif“. But the manner in which they are internalized (brought into the intellect) is quite different. Continue reading →
The human eye can perceive light. But only when it has a wavelength between approximately 380 nanometers (seen as violet) and 750 nanometers (seen as red). But these light rays are only a small fraction of the very broad spectrum of rays that exist, from 0.0001 nanometers in wavelength to a full meter. This covers Gamma rays, x-rays, ultraviolet, infrared, microwaves, and radio waves — none of which the human eye can perceive.
But this is not a science lesson — what does it have to do with Geuloh?
We will see that it is a basis for understanding how the Rebbe can say that the Geuloh is here, all the end times have passed, and yet we remain in golus. On the face of it, there is no logical basis to say that Continue reading →
Many years Shabbos parshas Eikev blesses the upcoming month of Elul, which was the case in 5751. This, in this sicha the Rebbe addresses the inyan of the month of Elul.
Elul is an acronym for “Ani leDodi v’Dodi Li“, which means “I am for my beloved, and my beloved is for me”. First comes “I am for my beloved”, the effort that comes from below (from us towards Hashem), using our own powers (avoidah b’koach atzmo).
This is related to the fundamental concept of creation: Hashem wants to give us the opportunity to earn our reward, to avoid the embarrassment of receiving “bread of shame” (nahma d’kisufa). This requires not only that we do what we are supposed to do, but that we do it in a way of yegia, exertion, using our own powers. And more than that, to Continue reading →
Shabbos Parshas Va’Eschanan is also “Shabbos Nachamu”, the first of the “seven [Sabbaths] of comforting”, named after the haftorah which begins with the words “Nachamu Nachamu ami” (Be comforted, be comforted, My people).
The double expression of “Nachamu” (double-comforting following the destruction of the Beis Hamikdosh (twice) on Tisha B’Av) implies a true, unlimited comforting after the destruction of Tisha B’Av. (The Rebbe points out that: “Since the comforting is (not only words of comfort and the like, but rather) through the rebuilding of the Beis Hamikdash.”— (one of the jobs of Moshiach.))
The first Beis Hamikdosh was primarily due to revelations from Above to below; the second was primarily an effort from below to Above. The third Beis Hamikdosh, which is eternal, (because it) will be a union of those two qualities. In other words (explained in footnote 52 in the original), the revelation of G-dliness that occurred in the first Beis Hamikdosh was so powerful that it nullified the worldly reality of those in this world; the second Beis Hamikdosh emphasized the integration of G-dly revelation into the worldly reality of those in this world. These will be unified in the third.
This primary difference between these two directions is that the integration of G-dly revelation into the worldly reality of those in this world (in a way which does not “shatter” their reality) takes a long time. Similar to the process of conquering and dividing Eretz Yisroel under Yehoshua, which took 14 years.
This is similar to the process of going from Tisha B’Av to the 15th of Av, of which our sages say “there were never Yomim Tovim for Yisroel like the 15th of Av….” What happened to cause the 15th of Av to receive such a description? The first, and main, event to happen on the 15th of Av is that those who were decreed to die in the desert ceased dying on that day. To explain:
Those who accepted the testimony of the meraglim about the land of Israel and didn’t want to enter were condemned to die in the desert on that same day, Tisha B’Av, during the next 38 years. Each year, on Tisha B’Av, those who reached 60 years old would dig graves, lie down, and would not wake up in the morning. In the final year, the last group followed the same procedure only they were surprised to wake up the next morning! They surmised that they had made a mistake in calculating the day of the month, so the next night they again lay down to die in their graves. But the next morning they also awoke! Thinking that they had erred in calculating the date, they did this again the next night, continuing until the night of the 15th when the full moon indicated that they had not erred in the date but, rather, the decree had been annulled by Hashem!
In other words: the decree had been annulled on Tisha B’Av itself, but it took until the 15th of Av for them to realize this, to internalize it and integrate it. Similarly, the “birth of Moshiach” on Tisha B’Av is not recognized immediately, but takes a long time to be realized, internalized, and integrated. The Rebbe expresses it that “when the moon is full it is known with certainty that Moshiach was already born on Tisha B’Av (similar to what we find regarding the establishment of the 15th of Av as a Yom Tov, even though the decree had been nullified on Tisha B’Av)”. The moon hints at the Jewish people, and the full moon means to receive the light of the sun [Moshe Rabbeinu is likened to the sun] in a complete and perfect manner.
Saying that Moshiach is “born” on Tisha B’Av means a dimension of his revelation (not his physical birth, see the Maharal* and Abarbanel). But even after Moshiach himself becomes spiritually “large”, the exile is drawn out in so that it will be in a complete and perfect manner also as regards its integration by those in this world.
So we understand from the Rebbe’s words that as far as the revelations from Above are concerned, Moshiach is here and nothing is lacking. But nonetheless the state of golus continues because the process of our accepting and integrating this new reality is a time-consuming process (which, of course, is up to us!).
Thus, the instruction of the Rebbe here is to emphasize again the need to learn matters of Geuloh, especially in Pnimiyus Hatorah, in a way of “laboring” in Torah, “and may it be Hashem’s will that through contemplating these matters we should merit immediately to see the true and complete Geuloh — Immediately, mamash”!
* Footnote 93 refers to Netzach Yisroel by the Maharal of Prague, page 132 which speaks of the birth of Moshiach. Towards the end of that page, the Maharal writes how Moshiach’s name is “Menachem”, the comforter, because just as the “comforter” must be distant and removed from the mourning of the one he is comforting, similarly Moshiach (Menachem) is distant and removed from the rest of the people due to his lofty and elevated spiritual level.
In the year 5751, Tisha B’Av fell out on Shabbos. In such a year, the fast, together with all other aspects of mourning the destruction of the Beis Hamikdash, are pushed off until the 10th (Sunday). But the positive aspects of Tisha B’Av remain, which include it being an “auspicious time” (like every fast day) and also the birth of Moshiach. Therefore, on Shabbos Tisha B’Av we are eating a feast! Halacha permits one to sit and enjoy a repast as rich as Shlomo Hamelech’s even to the last moment before shkia (sunset) [unlike regular years, when we eat a mourner’s meal before the fast].
This itself is a taste of the Messianic Age, when all the fast days will be transformed to days of rejoicing, and as such our Shabbos meals on Tisha B’Av assume a Moshiach-like dimension of the feast of the Levyoson and Shor Habar (the Leviathan and Wild Bull). On a deeper level: every year we re-experience the churban, the destruction of the Beis Hamikdash, and the mourning, and then in the afternoon, at Mincha-time, comes the comforting — the birth of Moshiach. This year we have the birth of Moshiach (who builds the 3rd Beis Hamikdash which will never be destroyed) without the churban! This hints that b’pnimiyus the destruction of the 1st and 2nd Beis Hamikdash were really only for the sake of the building of the 3rd, eternal Beis Hamikdash.
All of this was in fact present at the time of the churban, but it was concealed. The inner positive aspects of Tisha B’Av, the birth of Moshiach, does not become revealed until the 15th of Av, which is when the moon is full, the moon being the aspect of Dovid Malka Mashicha. (This also hints at the Jewish people, when they reach full potential to receive the light (as the moon receives and reflects from the sun), reveal that Moshiach was actually born on Tisha B’Av.
The three weeks leading up to Tisha B’Av hint at the “three moichin” (3 aspects of Supernal Intellect) which themselves correspond to the lands of the three nations — Keni, Kenizi, Kadmoni — which were promised to Avraham Avinu (along with the land of 7 nations conquered by Yehoshua). The Torah forbids us to have anything to do with these lands during the time of until Moshiach comes, but the fact that part of these lands were conquered by other nations (Sichon and Og) and then conquered and settled by the tribes of Gad, Reuven, and Menashe, is itself a hint that these three dimensions of the Supernal Intellect come together with the land of 7 nations, which refers to the seven midos.
Sefer Devarim is Moshe Rabbeinu addressing the Jewish nation before they will enter the land of Israel. Moshe knew that Hashem had decreed upon him not to enter the land, but still he did not cease to beseech Hashem in prayer asking Him to allow him to enter the land, reaching 515 prayers (the numerical value of “Va’eschanan”, the parsha we read at Mincha).
From here there is also something for all generations to learn from… that without looking at all the prayers and requests that were until now, we need again and again to daven and request from the Eybershter “Ad Mosai” — “until when”.
…and as was said, immediately mamash, today mamash, since all the matters have been completed, and the Beis Hamikdash stands ready Above, and similarly all the matters — “everything is ready for the feast”, everything is ready as if in a closed chest and they have given the chest and its key to every single Jew. The only thing that we are waiting for — that a Jew will shout another shout, with another request and demand and another reminder: “Ad Mosai“?!…
Several times in these talks of 5751-52 the Rebbe states that the “direct way” to bringing Moshiach is through learning the subjects of Moshiach and Geuloh. Parshas Devarim contains the instruction “do not disturb Moav” (אל תצר את מואב, Devarim 2:9), which is the nation living in one of the three lands “beyond the Yarden river” which were promised to Avraham Avinu and will be inherited in the future. These lands are called the lands of the Keni, Kenizi, and Kadmoni (lands of Ammon, Moav, and Edom (Seir)–see Rashi on Devarim 2:5).
The inheritance of these lands is explained at length in Chassidus as referring to the intellectual faculties (Chochma, Bina) and the super-intellectual level of Kesser (see Lech Lecha 5752, for example), which are part of our spiritual makeup, but we have not “acquired” them yet. In fact, the names Keni, Kenizi and Kadmoni all contain the letters of “kinyan” (the letters ק – נ – י), acquisition, hinting that these lofty levels must ultimately be “acquired” — internalized in a way where we master them.
With that in mind, note the interesting expression the Rebbe uses in the sicha for parshas Devarim, that all matters of the Geuloh have been completed and are “as if in a closed chest”:
…all the matters have been completed, and the Beis Hamikdash stands ready Above, and similarly all the matters–“everything is ready for the feast”, everything is ready as if in a closed chest and they have given the chest and its key to every single Jew.
What makes this noteworthy is the following halacha of the Rambam in chapter 21 of the laws of Mechira (“Selling”):
The Rambam rules that one cannot acquire something if he does not know what he is acquiring! We cannot acquire the “closed chest” which contains the Geuloh until we know what is in it! Until we know what Moshiach and Geuloh are all about, even if “the closed chest” that contains them has been handed to us along with the keys, we need to learn about it in order to “acquire” it, to internalize it as our own.
And if you will ask: but we have the keys, why not just open the chest and we’ll know exactly what’s in it and that satisfies all requirements for kinyan (acquisition)?
Yes, this is true. But the fact is that the chest and the keys have been given over to every Jew, and yet no one has yet seen fit to open the chest and reveal the Geuloh; thus, it seems that in order to arouse a Jew to do that he has to be motivated to do so by excitement over what is inside the chest that has been given to him. How will he be motivated to open the chest? Through fulfilling the Rebbe’s instruction to learn the subjects of Moshiach and Geuloh, to know what is in the chest, and then certainly each one of us will realize the great treasure we have been given and we will rush to open it up — and the sooner the better!
Released a few days in advance of Rosh Hashono, the discourse begins with the verse from the prophet Yeshaya: “On that day a great shofar will be sounded, and the ones who are lost in the land of Ashur and the ones who are pushed away in the land of Mitzrayim, will come and prostrate themselves to Hashem on the Holy Mountain in Yerushalayim.”
The Rebbe asks a few questions on this verse: What is special about a “great shofar”? Why does it say that the shofar “will be sounded” without specifying who will be sounding it — it seems as though it will be sounded on its own?
The shofar here is explained in spiritual terms: the cry of the innermost point in the heart which is above intellect. This cry draws down the corresponding level from Above, meaning the Supernal Will which transcends the level of Chochma (usually translated as “wisdom”).
There is a different verse that describes the shofar as being sounded by Hashem, but that verse refers only to a “shofar” and not a “great shofar”. But the “great shofar” of the future is sounded from a level higher than any of Hashem’s names!
At Matan Torah there was also the sound of a shofar, but not a “great shofar” — because the shofar of the future will be even greater than at Matan Torah. The reason (given in the name of the Mitteler Rebbe) is that at the time of Matan Torah the entire Jewish people were in a state of closeness with G-dliness קירוב לאלקות and therefore a “regular” shofar was sufficient to awaken their hearts. But the shofar of the future, of the true and complete Geuloh, has to reach the “lost” and the “pushed away”, who are far from G-dliness, and therefore in order to reach them requires the “great shofar”. This also explains why it seems that it will be sounded “by itself” — because in order to awaken those who are so far from any interest or recognition of G-dliness will require a cry from Above, by itself, without any awakening from below at all. Now, on every Rosh Hashono, we sound a regular shofar, meaning that through our effort we awaken and draw down from Above. But the great shofar of the future is drawn down by itself without any effort from below.
However, there is a question: we find that the great shofar of the future is likened to our own sounding of the shofar (by our own effort) on Rosh Hashono — they couldn’t be more different! The Rebbe explains Continue reading →
The Rebbe brings out from a year where Rosh Hashana falls out on Monday and Tuesday an emphasis on the special value of the avodah of Yidden. The world as it was first created was perfect, but it was a limited level of perfection. Only through the avoidah of Yidden — an infinite neshoma enclothed in a limited physical body — can the world transcend itself and achieve a higher level of perfection. This is the idea, discussed in other sichos, of 10 and 11: the number 10 represents original perfection, and the number 11 transcends that original perfection.
The Rebbe also returns to the concept mentioned in last weeks sicha: that a Jew’s connection to Hashem is intrinsic and not dependent on his performance of Torah and Mitzvos. Torah and Mitzvos simply serve to reveal his intrinsic connection. The Rebbe says that by emphasizing a Jew’s essential connection to Hashem this serves to in turn bring out a greater commitment to Torah and Mitzvos — because in truth a Jew really only does Torah and Mitzvos because this is an expression of his true nature. In other words, we remove all aspects of fear of punishment and we find that he will do mitzvos even more enthusiastically!
And, as the Alter Rebbe said, that Moshiach’s arrival would be publicized in the newspapers, the Rebbe states:
May the Redemption come immediately, indeed, may it be that it has already come. For the newspapers have already written about Moshiach’s coming — may they continue to write more and may these articles be in the past tense for Moshiach’s coming will already be a reality.
Moshiach in the Newspapers 15 March, 1992 (Photo: Marc Asnin)
The midrash says that there are two “firsts”, Yisroel and the Torah, and we don’t know which came first. Until we see that in the Torah it states “command bnei Yisroel”, “say to Bnei Yisroel” , now we know that Yisroel came first. This is the concept of Bikkurim.
The Torah commands us that upon entering and settling Eretz Yisroel, we are to offer Bikkurim, the “first fruits” of the 7 species of which Eretz Yisroel is praised. These first fruits, the initial blossoming of the seven species, are brought to the Beis Hamikdash in Yerushalayim, placed in a basket, presented to the Cohen and given to Hashem.
It turns out, then, that these first fruits achieve the highest purpose that is attainable — to be offered to Hashem in the Beis Hamikdash. The purpose of having fruits in the world, of the world itself, is represented by the these fruits being offered to Hashem. Eating them, enjoying them — all this is secondary. That a Yid gives of his finest to Hashem — this is the real purpose.
The Yidden, the Torah tells us, are the Bikkurim of the world. They are the purpose and ultimate reason for the world’s existence. Not only did Hashem consult with the souls of the Yidden before creating the world, but the world was (and is) created for the Yidden. The world is created by Hashem through the Torah, but for the sake of the Yidden. The connection of Yidden to Hashem is direct, with actually no need for the Torah at all (because the Yid is also one with the Torah). Then why is the Torah so critical?
The role of the Torah is that through keeping the Torah a Jew reveals that he is connected with Hashem in his very essence. The Torah does not exist without Yidden to keep it, but a Yid exists even before he encounters the Torah. And even if he is not keeping the Torah, chas v’sholom, he is still connected in his very essence with Hashem Himself.
The Rebbe elaborates at length in this sicha on the importance of each and every Yid, that a Jew’s true reality is that he is one with the Holy One, blessed be He, which is concealed until it is revealed by his becoming Bikkurim. And the Torah says that the Bikkurim need to be in a container — this is the body which contains the neshoma. One who has sufficient finacial means brings a container made of precious materials. But one who does not have the means brings a simple container and this simple container is kept by the Cohen. This shows that even the lowly material of which his container is made is elevated to be “before Hashem”.
The container [טנא] hints at the letters of Torah (טעמים, נקודות, אותיות), meaning that the neshoma’s “container” — the body — is really the letters of Torah which become the thought, speech and action of a Jew. Even if this relates to “lowly things” (he only understands Torah in a physical way), this body is still a container for his Bikkurim and is elevated to be “before Hashem”. Thus, every thought, every word of speech, and every action of a Yid is important and is in fact the very purpose of the existence of the world! As regards this importance, the Rebbe says:
The preciousness of every Jew before the Holy One, blessed be He is unconditional, he does not need to be a Torah scholar, one who learns Torah or one who fulfills the Mitzvos or the like, but rather “anyone who wants [can approach the King when he is in the field (Elul)]” is able to greet the King, who “greets everyone with a pleasant countenance”.
This closeness to Hashem should cause one, especially in Elul, to take an accounting of his thought, speech, and action, because:
…even one thought, speech, or action which seems of little importance compared to the rest of his thoughts, speech, or actions–but even this thought, speech, or action is a part of his Bikkurim which are brought to the Beis Hamikdash, before Hashem your G-d — and the Cohen who will be in those days is careful with his every movement — certainly [the Jew] will make every effort that even the smallest things, every detail of his conduct, will be done with the complete attention and carefulness.
In conjunction with this: being that we are in essence one with Hashem, when we have an awakening from below, we cause an awakening from Above–and in this way we are able to bring the Geulah! In the Rebbe’s words:
Since a Jew is “one” with the Holy One, blessed be He…he has no private will, but rather in the words of the Mishnah (Pirkei Avos) — “make your will like His will in order that He will make His will like your will” — the will of the Holy One, blessed be He is the will of a Yid and the will of a Yid is the will of the Holy One, blessed be He. Thus, it is in the power of every Jew to (influence the Holy One, blessed be He and to) nullify the golus and to bring the Geulah immediately!
If we want Hashem to bring an end to this Golus, who brings it about? Yidden, since we are one with Him! And if we will have a true will to end Golus רצון אמיתי — then at that same moment Hashem will automatically bring an end to the Golus!
The ruling of the Rambam is well-known: every individual should consider that the fate of the entire world is in his hands. By performing a single mitzvah, one person can tilt the scales of judgement and bring salvation to himself and the world.
In the Sicha of Ki Seitze 5751, the Rebbe describes how the reward for Mitzvos is, metaphorically, locked in a chest. This chest is in the possession of all Jews.*
“Not only that, but he has the ability and the permission to open the chest (and to reveal the reward) any time he wants — by adding “one mitzvah” more, that through this [mitzvah] ‘he will tilt the scales…'”
Those who learn the Sichos are already familiar with this Rambam (the Rebbe showed an enthusiasm for this Rambam over the years). But, in general, the Rebbe adds a new dimension in his use of sources, and especially regarding the Sichos of Nun-Alef/Nun-Beis we should be on the lookout for new dimensions of understanding.
We offer the following insight:
The Rebbe here separates the words “one mitzvah” מצוה אחת from the rest of the quote from the Rambam, and the Rebbe adds the words “by adding one more mitzvah” (עי”ז שמוסיף עוד מצוה אחת).
To say “adding one more mitzvah” (עי”ז שמוסיף עוד מצוה אחת) implies something quite different than the Rambam’s wording of “performing one mitzvah” (עשה מצוה אחת). Adding one more (עוד) implies a mitzvah that was not already fulfilled, that there is “one more mitzvah” that we can “add” which will bring the revelations of the true and complete Geulah.
In truth, there are many Mitzvos we haven’t fulfilled in actuality, since we lack the ability to bring korbonos. But there is one mitzvah that has not been fulfilled — and is possible to fulfill today — and it is a mitzvah fulfilled by the Jewish people as a whole.*
This is the mitzvah mentioned in last week’s parsha, Parshas Shoftim: the mitzvah to appoint a King שום תשים עליך מלך. Although it was fulfilled in earlier generations, our generation has not properly fulfilled it. More than that, the shleimos of this mitzvah was not reached through the appointing of Shaul Hamelech or Dovid Hamelech; rather its shleimos is the appointing of Melech haMoshiach — which is the responsibility of our generation, specifically!
This interpretation fits perfectly with what the Rebbe says here: because the opening of the “chest” that contains the reward of our Mitzvos (the revelation of Ohr Ein Sof in the world, as explained in the Sicha) is related to Yemos haMoshiach, and it is self-understood that in order for it to be Yemos haMoshiach there must be a Moshiach, whom the Jewish nation has a mitzvah to appoint over themselves, accepting his kingship.
So look at this portion of the Sicha again, and see how the Rebbe is saying that the “one mitzvah” which we can add, which will bring the lofty revelations we are longing for, is the mitzvah of appointing a King מינוי מלך!
Of course, this is a Mitzvah that falls on the shoulders of the entire Jewish nation as a whole, so it’s not enough that you and I and the bochurim in 770 accept the Rebbe as King, Melech haMoshiach, but requires the acceptance of his kingship by the Jewish nation. This is, lechoira, also the meaning of the Rebbe’s words in 28 Nissan 5751 and Noach 5752: “the only thing left is to give it over to you” and “the Geulah doesn’t depend on anything besides Moshiach himself.” There’s no contradiction: what has been give over to us is the acceptance and crowning of Moshiach himself by us!
אין הדבר תלוי אלא במשיח צדקינו עצמו
All that remains is to appoint the King!
*) It is possible, though not necessary, to say that the Rebbe means here the collective body of all Yidden rather than each individual: “The reward that until now is “closed in a chest” is already found in the possession of the “worker” (each and every Jew).”
![[Ki] Savo 5751: Hashem’s Will is Really Yours](https://dvarmalchus770.org/wp-content/uploads/2022/07/bikkurim.png?w=619 "[Ki] Savo 5751: Hashem’s Will is Really Yours")
Dvar Malchus 770 