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Noach “Saw a New World”
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Noach “Saw a New World”

The opening verse in Parshas Noach says that “נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו” “Noach was a righteous man, he was perfect in his generations”.  The Midrash on this posuk (Midrash Rabba Noach, 30:8) says in the name of R’ Levi: “Whoever it is said about them ‘he was’ saw a new world.”  The Midrash then enumerates five individuals, the first being Noach, citing that when he and his family exited the ark, they saw a new world.

In what sense did Noach see a new world?  Obviously, it was the same Earth, although following the waters of the flood surely the surface of the Earth looked different than it did previously.  And of course, the evildoers who populated the Earth previously were no longer around.  But can we really say that this is what it means to see a “new world”?

The Rebbe, in the sicha of Noach 5752, clues us in to what is being implied here according to pnimiyus haTorah:

In the creation of the world, the Torah refers to Hashem using two names: YKVK and Elokim.  YKVK is G-dliness that is above the world.  Elokim is the name which indicates concealment, allowing independent-feeling worlds to come into existence.  In the words of Tehillim: “The Sun and a shield [these are the names] YKVK [and] Elokim”.  The name YKVK is the emanation of worlds, the infinite “light” of the worlds, and Elokim is the “shield” or “filter” that conceals the light in order that finite worlds can come into existence.

“That in the reality of the world as it is created via the name Elokim is revealed the name YKVK, until it is recognizable in a revealed way that “YKVK is Elokim” (הוי’ הוא האלקים), that in truth the contraction and concealment (Elokim)  are really the name YKVK. הצמצום וההסתר (אלקים) הוא לאמיתתו שם הוי-ה

(Sicha Parshas Noach, 5752)

Meaning that the world is still the same world that was created via the name Elokim, only that it becomes revealed that really even this name Elokim is just a reduction of the light of YKVK, but not something independent or separate.

So the “new world” that Noach saw was not a new form of creation, but a new perception: he could now perceive how the world of Elokim is really a world of YKVK.  It was recognizable and revealed to him.  He saw the same world but in an entirely new way, thus he saw a “new world”.

We can use this to understand many things the Rebbe is trying to tell us in these Dvar Malchus sichos, giving us the tools to “open our eyes”, including the subject of last week’s sicha regarding “servitude to the nations”.  Over there the Rebbe explains how there is servitude to the nations in the time of Golus, but that this servitude does not extend to our neshomas, nor to our bodies as regards matters of Torah and mitzvos.  And even those things where we must follow the law of the land because “dina d’malchusa dina” (the law of the land is the law) is not because we are in servitude to the nations of the world, but because this is how Hashem wants it to be in the time of Golus.

In those short paragraphs, the Rebbe has opened our eyes to a “new world”: a world where there is no servitude to the nations, which is the definition of (the first period of) the Days of Moshiach!  In other words, if one is in a personal Golus and in fact believes that the Jewish people is in servitude to the nations, then in fact he is in such a state, r”l.  But when one internalizes what the Rebbe says there, he discovers that not only our neshomas and our bodies (as regards performing Torah and Mitzvos) are not in servitude to the nations, even those areas where we do go according to their decisions (monetary matters and the like) — this is not due to any form of “servitude” but rather it is Hashem’s will!  So by following civil monetary law, we are in fact fulfilling Hashem’s will no less than in other halachic matters!  Externally, it is the same Golus, but the Rebbe has given us the tools to “see through” the darkness of Golus and realize that the concealment of the name Elokim (Golus) is really coming from YKVK — a new world!

This is one example of many to be found in Chassidus in general, the Rebbe’s teachings in particular, and the Dvar Malchus sichos most especially.  By making these changes in our perception and understanding of the world, we place ourselves in a state of Geulah even while the world “continues in its natural way”.  This is the beginning of Yemos Hamoshiach, each one coming to the realization based on his own efforts to internalize these concepts.

Re’eh: It’s All Good, Including the Curses!
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Re’eh: It’s All Good, Including the Curses!

Our parsha begins with the verse “Behold (re’eh), I am placing before you today a blessing and a curse.”  The Rebbe, very noticeably, does not include that last word (“curse”) when discussing the verse in our Sicha.  The point will become clear as we examine how the Rebbe illustrates this with a story from the gemora.

In tractate Moed Koton the gemora tells how Rebbi Shimon, the famous Rashbi, instructed his son Elazar to approach two sages they encountered and to request their blessings.  Elazar obeyed his father and asked them for their blessings.  The two sages were happy to oblige, but their blessings don’t sound like blessings at all!  Among their choice words: “You should sow but not reap… confusion should reign at your table…” — These are blessings?!

The son returned to his father and complained that not only didn’t these sages give him blessings, but their words left him disturbed!  Rashbi asked his son what they said, and he told him.  Rashbi then proceeded to “translate” for his son the blessings hidden behind the words (“you should bear sons and they should not die… Confusion should reign at your table due to being blessed with many children.”)

This episode serves as an example for how the Rebbe is interpreting the verse in our parsha:

First of all, we must appreciate and understand that everything that Hashem places before us is actually blessing, including those things that appear to us as the opposite of blessings.  Additionally, we need to appreciate that when we don’t see the blessing it doesn’t mean that it doesn’t exist, but rather that it is concealed.  There are revealed blessings and concealed blessings. 

Why would Hashem place before us something that doesn’t appear like a blessing? 

The Rebbe answers that this is because concealed blessings are actually much greater!  (As we will declare in the time of the Geuloh — “thank You Hashem that you displayed anger with me”, Yeshayahu 12:1)   Revealed blessings are given from Above to below, like a free gift.  But there is a higher level of blessing that comes through transforming the “curse” to a “blessing” — via the avoidah of the Yid down below.  The Rebbe brings the words of the Tzemach Tzedek: “…just as tshuvah is higher than the aspect of a Tzaddik, [so, too] through this that the darkness is transformed to light [via tshuvah]…this that the evil is transformed to good this is higher than the level of good itself.”  Although it appears as darkness and evil — a curse — this is only externally; its true inner dimension is actually a blessing.  So, in fact, there are no real curses — only concealed blessings that need to be transformed externally to reveal their inner, hidden intent.

This might not sound new to those who have learned the 11th epistle in Igeres Hakodesh in sefer haTanya.  There, the Alter Rebbe writes: 

In fact, however, no evil descends from above and everything is good, though it is not apprehended because of its immense and abundant goodness. And this is the essence of the faith for which man was created: to believe that “There is no place void of Him” and “In the light of the King’s countenance there is life,”… By believing this truly, everything becomes good even in appearance.

It seems that the Rebbe is just offering us an additional explanation of concepts that we have been learning for over 200 years.  There is, however, a small but very significant change in wording between the Alter Rebbe in Tanya and the Rebbe in Dvar Malchus.  The Alter Rebbe uses the terminology of “belief”: “the faith for which man was created, to believe….  By believing this….”.  Belief, emunah, is a lofty power of the soul, higher than intellect.  By definition one believes in something when he does not have knowledge of that thing and does not understand it (knowledge and understanding — powers of the intellect).  The Alter Rebbe teaches how a Jew must believe that everything is good because he cannot know or understand this intellectually.  The Rebbe, however, takes us on a quantum leap:

It is possible and is necessary that it be not only on the level of “hearing”, but also on the level of “seeing”… all the aspects of blessings, both revealed blessings and also the most concealed blessings…  This means to say that the approach to the general avoidah of the person is with a knowledge and recognition [emphasis added] that in his inner dimension he is given the revelation of the aspect of “I am Who I am” [Hashem’s essence, enabling him to serve Hashem without limitation, such as the apparent limitation of concealed blessings]… 

The Rebbe is telling us a tremendous chiddush in fitting with the general tone of the Dvar Malchus sichos and the crucial message that avoidas habirurim has been finished.  The chiddush is as follows:

It has always been true that everything is good and no evil descends from Above.  However, at the time the Alter Rebbe wrote the Tanya the human intellect was not yet able to truly grasp this.  Thus, we were instructed to simply believe that the apparent “curses” were in fact blessings.  In our generation, the Rebbe informs us that we already have “a heart to know, eyes to see, and ears to hear”, and demands of us not only to believe but to know and recognize that the “curses” are actually concealed blessings.  And even more than that: to see that the concealed blessings are not really curses.  (Based on the opening word of the verse: re’eh = “behold”). 

What was not possible for the generation of the Alter Rebbe (and thus was not demanded of them) is possible for us, and thus demanded of us!  And the Rebbe has already explained that the “direct way” to accomplish all of these things is by learning Chassidus, the inner dimension of Torah (which opens our eyes to the inner dimension of reality), and particularly the subjects of Moshiach and Geuloh which draw the light of Geuloh into the vessels of our intellect (as noted in Kuntres 15 Menachem Av).  Fulfill the Rebbe’s instructions and you yourself will see only blessings, and you will succeed to transform even the most deeply concealed blessings to revealed good!

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Golus — Even While the Light of Geuloh is Shining?

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 →

Hakhel Year – a Ketz?
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Hakhel Year – a Ketz?

It's still Hakhel!
The Rebbe says Hakhel continues into Sukkos of the following year!
We still have time to utilize the power of Hakhel...

In a Hakhel year the Rebbe demands from each one of us to be a “Hakhel Yid”: to utilize every opportunity to make Hakhel gatherings of Jews which strengthen Yiras Shomayim, encourage Mitzah observance, and increase Jewish unity.  The Rebbe’s shturem about these activities is known, but why such a shturem?  With a fuller understanding of the subject, we can, with Hashem’s help, give ourselves over to the Rebbe’s inyan of Hakhel with even greater inner chayus (in addition to loyal kabbolos ‘ol).

First, let us note that Hakhel is not a time period, it is an event.  An event which occurs once every seven years in the year after a Shmitta year, the year called Motzei Shvi’is.1  Hakhel is a mitzvah which is performed in the year of Motzei Shvi’is.  By understanding more about Motzei Shvi’is, we can understand better the role of mitzvas Hakhel.

At this point, let us note some of the dramatic events that occurred in Hakhel years:

  • 5713 — all of Russian Jewry was in danger from Stalin’s “Doctor’s Plot“, nd they were miraculously saved upon the sudden death of Stalin as a result of that year’s Purim farbrengen.
  • 5727 — the Jews of Eretz Yisroel were threatened by five Arab armies, and miraculously saw the great victory of Six Day War.
  • 5734 — the deadly surprise attack of the Yom Kippur war, which turned into a miraculous victory (“bigger than the Six Day War” said the Rebbe).
  • 5741 — Eretz Yisroel was facing the threat of a nuclear reactor in Iraq, until the successful bombing of that reactor by the Israeli Air Force.

Also interesting to note that the four times that 770 Eastern Parkway, the Rebbe’s shul, was expanded took place in Hakhel years: 5720, 5727, 5733 (finished by erev Rosh Hashanah 5734, the Hakhel year), and 5748 (the laying of the cornerstone (“even hapina”) for the most recent expansion).  But what’s the connection with Hakhel? Continue reading →