Maamor (Chassidic Discourse)

18) Kuntres Chanukah, 5752
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18) Kuntres Chanukah, 5752

The lofty level of the Chanukah lights, as explained in the teachings of Chassidus, is connected with the self-sacrifice of the Maccabees, and through this they succeeded to impact and “light up” the public domain (reshus harabim).  We see this in the mitzvah of Chanukah candles, which are intended to publicize the miracle specifically in the public domain.  (The reason that the custom is to light inside the home, not in the public domain, is beyond the scope of this post.)

But why is this only by Chanukah, and not by Purim?  The miracle of Purim, also, was brought about by self-sacrifice.  Furthermore,  Chanukah came about through the self-sacrifice of only a small number of Jews — Mattisyahu and his children; but by Purim the entire Jewish people head self-sacrifice!  So why don’t the mitzvas of Purim impact the public domain?

In order to explain this, the Rebbe first explains the three levels stated in Chassidus: Tzaddik, Yoshar, and Chossid, each one on a higher level than the previous.  A Tzaddik has the power to “overrule” the Holy One, blessed be He, as our sages say “The Holy One decrees, and the Tzaddik nullifies the decree”, or “the Tzaddik decrees, and the Holy One fulfills it”.  Yet, the level of Chassidim is even higher, as the verse in Tehillim states: “All your handiwork will thank You, and Your Chassidim will bless you” (Tehillim 145:10), meaning that the blessing of Chassidim draws down from a level which the “your handiwork will thank you” cannot reach.

The level of Chassidim is the level of serving Hashem with bittul (self-nullification) which is from the aspect of etzem (the essence), a level higher than one’s own existence.  In the words of our sages: “Who is a Chosid? One who performs Chesed (giving) with his owner.”  Explains the Rebbe:

Among the reasons that one whose Divine service is (not for himself, but rather) for the sake of Above is called by the name Chosid (from the word chesed, giving) is that since his avodah is with the ultimate self-nullification (bittul), above his own existence, it follows that what he draws down through this avodah is from the [highest of levels, the] level of “Pnimiyus Atik”.

Correspondingly, this level is also reached through the teachings of Chassidus:

The teachings of Chassidus are the aspect of Pnimiyus Atik.  Thus, through the study of teachings of Chassidus and following the ways of Chassidus, the natural powers of the soul (of the one who is involved in Chassidus) become G-dly powers.  Because via what comes down and is revealed from Pnimiyus Atik, he feels (at least in a concealed way) that the true [Divine] existence is his existence.

This revelation which is higher than the limitations of the world (למעלה מהשתלשלות) therefore transcends the boundaries of the world and is found in every place equally.  This is the concept of the lights of Chanukah illuminating the public domain, because they draw down from “Pnimiyus Atik” which is present in all places.

And from this we can understand why the self-sacrifice of Purim did not reach the public domain but on Chanukah it did:

Because the self-sacrifice of Matisyahu and his sons was that despite that they were weak and few; nevertheless, they battled against the mighty and the numerous.  The fact that they performed actions in the natural way (a war) in order to defeat the Greeks, even though according to the natural order there is no chance for the weak and the few to defeat the mighty and numerous, is because it was taken for granted by them that even nature (of this lowly world where klipos are powerful) is G-dliness.  This deeply ingrained premise derives from the feeling that His Divine True Existence is the existence of all entities.  And because of this, they drew down from the level of Pnimiyus Atik.

What is the lesson here for us?  To serve Hashem as Chassidim, not for our own benefit (whether it be material or spiritual benefit, including the pleasure of “slaking ones thirst for G-dliness”), but rather in a state of self-nullification to do what is needed of us; in a way where we realize that all of existence is, inherently, G-dliness, and therefore we can accomplish our mission even in the “public domain” because it does not really have any separate existence from G-dliness.  Like the Chanukah lights, we can even reveal G-dliness in the public domain that seemingly has an independent existence, for in fact it does not!

This itself is the state of “the time to come”, the true and complete Geuloh!

17) Kuntres 19 Kislev: The Power of Chassidim
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17) Kuntres 19 Kislev: The Power of Chassidim

This maamor, originally spoken on Yud Tes Kislev 5726, is based on the familiar posuk “Podah v’sholom nafshi“, but it provides a completely different perspective than the maamor released a week earlier (for 10-14 Kislev, 5752).  Here, the Rebbe explains according to the words of our Sages that Hashem states: “whoever labors in Torah and in acts of Kindness (Gemilus Chassodim) and davens with the community, I consider it as though he redeemed me and my children from the nations of the world.”

Firstly, the Rebbe groups them as two: Torah and Gemilus Chassodim drawing down from Above, and Tefillah rising from below to Above.  The Rebbe describes the difference between Brocha (drawn down from Above) and Tefillah (from below), based on the verse “Your Chassidim will bless you” חסידיך יברכוך as explained by the Rebbe Rashab: that specifically Chassidim have the power to draw down brocha in a way that the Divine light illuminates Malchus (the lowest level, which “possesses nothing of its own”).

The advantage of a brocha (generally given by Tzaddikim) is that it has the power of a command: that one who is standing above the hashpo’ah can command that it descend to the recipient (despite the fact that there are obstacles preventing it from descending).  Thus, a brocha is a certainty.  The disadvantage is that it only relates to hashpo’ah that is already “in the pipeline”, for which there is already a Divine Will.

The advantage of Tefillah is that is has the power of “Yehi ratzon” — to create a new Divine Will.  Where previously an individual was ill, Tefillah can bring about a new ratzon that the individual will be healthy.  The disadvantage is that it is not guaranteed — sometimes the Tefillah is answered (and drawn down into the world), sometimes not.

The power of Chassidim is that they can draw down the power of both together: the new ratzon brought about through Tefillah with the certainty of a command found in a brocha.  This is because they draw down from the level of submission, hoda’ah, which is above intellect and understanding.  This level of brocha is similar to what is drawn down by Torah.  Torah can bring about a change in the world, something new which wasn’t before, as we find by Rashbi that during a decree of drought he brought down rain by saying Torah (changing Divine Will and nullifying the decree).  All this in a way that the change occurs automatically, without effort from below, with no need for a command.

This is also related to Chesed and Tzedaka (Chassidim and Tzaddikim): Tzedaka means providing a person with what is lacking for him, “but you are not commanded to make him rich”.  Chesed goes beyond that, one can even make a person wealthy.  Similarly, the level of Chosid (one who goes “above and beyond” in his service of Hashem) is able to draw down so much that he can make Malchus “wealthy”, and even beyond wealth, taking even the one who is already wealthy (lacking nothing) to an entirely new level.  This wealth, on a completely new level, is what nullifies the opponent, the menaged (the content of the posuk Podah v’Sholom).  There is a level where there is no war, but there is still a menaged; beyond that is the level of “sholom” (of l’asid lavo) where there isn’t even a menaged (see the previous maamar) — because even the sparks of holiness that “became evil” and lost all feeling for G-dliness will be affected.

These levels reflect differing levels of bittul: in Tefillah the individual feels himself separate from Elokus; higher than this is the Brocha commanded by a Tzaddik, where the individual’s reality is G-dliness, but the world remains a separate reality; the highest level is the level of Torah, where the results are automatic, because it represents a revelation of Atzmus — the reality of Elokus is the only reality and thus there isn’t even a need for a command.  This is also the level drawn down by “Your Chassidim will bless you” חסידיך יברכוך.

Through learning Pnimiyus Hatorah this nullifies the enemy (corresponding to the third level — where there is no reality besides Elokus).  This is connected with Yud Tes Kislev and the release of the Alter Rebbe which is the vindication of spreading the wellsprings outward.  That the maayonos will reach even the “outside”, and not only the waters of the wellsprings but the wellsprings themselves.  This is the spreading of the wellsprings that brings Moshiach, for it draws down the highest levels to the lowest levels (Pnimiyus haKesser to Malchus sh’b’Malchus), and itself is like the three levels that were described above: the one who labors in Torah and in Gemilus Chassodim and davens with the community.  “And through this ‘he redeems me and my children from among the nations’, at which time will take place the promise ‘I will remove the spirit of impurity from the earth’, and Hashem will be King over all the Earth, on that day Hashem will be one and His name will be one.”

16) Kuntres Yud/Yud Daled Kislev, 5752: Reveal the Yechida
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16) Kuntres Yud/Yud Daled Kislev, 5752: Reveal the Yechida

Famous are the numerous maamorim over the years explaining the posuk “Padoh v’sholom nafshi“, the posuk which the Alter Rebbe was reading when he was notified of his release from Russian prison on Yud-Tes Kislev, 5559.  This posuk is also relevant to the release of his son, the Mitteler Rebbe, from arrest on Yud Kislev some 28 years later.  The maamor in this kuntres was said on Yud Kislev 5722 (the 3rd maamor of that farbrengen!) and edited and printed in 5752 in honor of that date (and also in honor of Yud-Daled Kislev, the Rebbe’s wedding anniversary).

The verse states: “He redeemed my soul with peace from the battle that came upon me, because the many were with me.”

The common thread in almost all of the maamorim, beginning with the maamor of the Mitteler Rebbe, focuses on the concept of being redeemed from battle in a way of peace, which is seemingly an oxymoron — if there is peace there is no battle!  The explanation is that in fact there is a battle: a battle between the nefesh Elokis (our G-dly soul) and the nefesh habahamis (our animal soul).  One may attempt to overcome his nefesh habahamis using his intellect (the lower levels of his nefesh Elokis: Nefesh, Ruach, Neshoma), or overpowering it with force of will, ratzon (from the level of Chaya), but in all these cases the nefesh habahamis can fight back with its own intellect and force of will — a battle.  Only when one reveals his yechida, the highest level of his soul, can he nullify the struggle of the nefesh habahamis and thus win the battle “in peace” —  “Padoh v’sholom”.

In this maamor the Rebbe explains that there are two aspects of “sholom” (בשלום — ב’ שלום): from Above to below, and from below to Above.  When there is a revelation of Ohr from Above which overwhelms and nullifies the nefesh habahamis, it ceases to oppose the nefesh Elokis.  Sounds good, but in truth the nefesh habahamis itself doesn’t change.  The revelation from Above causes a temporary nullification, but it doesn’t affect change.  The change only occurs through the struggle of the nefesh Elokis to overcome and transform the nefesh habahamis: bringing it to realize on its own terms that it should love Hashem.  But even so, the nefesh habahamis will still remain a potential adversary.  We should by now be familiar with the Rebbe’s approach: we need both aspects, from Above to below and from below to Above; and not just independently, but a unification of the two lines of influence.

The Rebbe brings the story of the Chossid of the Tzemach Tzedek, who complained in Yechidus (private audience) that others were “trampling on him” in the Beis Midrash.  The Rebbe points our attention to the fact that this Chossid’s self-importance (yeshus) was not only manifesting itself in the “mikdash me’at” of the Beis Midrash, but even in the private chamber of the Rebbe!  Despite the manifestation of the Shechina in those places, this Chossid’s yeshus remained intact.  This illustrates the necessity for avoidah, the work from below to Above (because despite the great revelations from Above a person can remain unchanged).  As expressed elsewhere (see, for example, the sicha of Vayeira): the lofty revelations from Above only become revealed to one who makes himself into a vessel to receive them.

Nitzutzos and Hisnagdus

In the final two oisios of the maamar, the Rebbe explains the continuation of the posuk: “…because the many were with me“.  The intent behind the descent of the nitzutzos, the Divine sparks, below is in order that they will be refined and return to their source (and even higher).  Because of this:

…It is not possible (אין שייך) that there should be any resistance or opposition (from the nitzutzos) to their refinement.  The fact that it is possible for there to be resistance and opposition is only from the side of the person (who is responsible for the refinement), for he has free choice.  But as far as the nitzutzos are concerned — there is no choice involved (they must be refined).

…And more than this: the nitzutzos want and yearn to be refined.  This is the meaning of “the many were with me”, that the nitzutzos found in the aspect of “the many” (רבים — implying those elements in the world which are opposed to G-dliness) yearn for their refinement… It is only because these nitzutzos are in golus in the aspect of “the many” that this is not revealed.  To such a degree that sometimes it appears that the individual and the worldly matters (not only that they don’t assist, but rather) interfere with his avoidas Hashem.  Because the concealment of the nitzutzos is the ultimate concealment, expressed as “a concealment that is not in existence”.  But via the avoidah of “the many were with me”, the awakening of the Yechida, the essence of the soul (עצם הנפש) which is higher than our reality, this “concealment that is not in existence” of the nitzutos is awakened and is revealed, together with their yearning to be refined, and then it is seen openly that the matters of the world (not only do not interfere, but rather) assist in avoidas Hashem.

This awakening of the Yechida contains within it both of the levels that were mentioned earlier: from Above to below and from below to Above, in a way where each one contains an aspect of the other.  Since the nitzutzos have a desire to be refined (from Above) — this is the admixture of “from below” in the revelation of Ohr from Above.  And similarly the refinement from below is in a way where the opposition is nullified (an aspect of “from Above”), for the same reason: the desire of the nitzutzos to be refined. When we awaken our Yechida, we reveal that in truth there is no opposition from the world (including the nations of the world) to a Jew serving Hashem, even if this truth was completely hidden before.

All of this takes place via the revelation of the Yechida, which we can bring about “by thinking about the inyan of the Yechida [and the resolution that his conduct will be fitting with the aspect of Yechida in his nefesh], the redemption of his nefesh Elokis from the war with the nefesh habahamis in a way of peace.”  One could say that “thinking about the inyan of the Yechida” is fulfilled by thinking about Moshiach (who possesses a soul which is the “yechida klolis” of the entire Jewish people), and making the commitment to conduct himself as Moshiach desires.  (Obviously, this can be done more completely when one is aware of Moshiach’s identity and aware of his opinion on how a Jew should conduct himself in various matters.)  The Rebbe hints at this explanation in the closing words of the maamor: “then (l’asid lavo) there will be the revelation of the Yechida via Moshiach, who is the aspect of the Yechida Klolis…”.  And the work is in our hands!

15) Kuntres Rosh Chodesh Kislev, 5752: Greatest is the Effort From Below
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15) Kuntres Rosh Chodesh Kislev, 5752: Greatest is the Effort From Below

This maamor begins with the words of the haftorah (“Vayomar lo Yehonoson“) recited on Shabbos Erev Rosh Chodesh.  The attentive student will recall that a maamor on the very same verse was distributed as Kuntres Erev Rosh Chodesh Iyar, 5751 (seven months earlier), but the content differs significantly.  The maamar quotes the haftorah: “Tomorrow is Rosh Chodesh and you will be remembered (nifkadta) because you are missing from your place (ki yipaked moshavecha).”

Erev Rosh Chodesh is when the moon completely disappears from sight.  It represents the bittul of the Yidden.  Through this bittul they draw down a new revelation that was never in the world before, which manifests as the birth of the new moon on Rosh Chodesh, the level of “nifkadta” (“remembered”).  This new light — “Ohr chodosh” — is from a level that is completely above the world, drawn down through the avoidah of bittul. In contrast, avoidah connected with the existence of the individual  (קשורה עם המציאות שלו) only draws down Ohr on a level that has a connection with the world.

The Rebbe now describes 3 levels of “Awakening from Above” (isarusa della’eila):

  1. The level that is given from Above without any effort from below (because the effort from below (isarusa della’satta) cannot reach it);
  2. The level that comes from Above as a result of the effort from below (the isarusa della’satta);
  3. The level that is given as a gift, meaning that the effort from below can’t teach this level, but it is only given after the lower entities have perfected themselves (made themselves a vessel) and have drawn down the 2nd level.

Having explained the lofty levels that are drawn down from Above in these variety of ways, the Rebbe then states that the revelation of “nifkadta” (the new “Ohr chodosh” of Rosh Chodesh) is even greater than the level that comes from Above as gift!  This demands explanation — the level that is given as a gift is so lofty that the effort from below can’t reach it, but the level of “nifkadta” (which is higher) can and is drawn down by the bittul of Yidden?!

To understand this, the Rebbe explains how the level of “nifkadta” is what Yehonoson gives over to Dovid.  (In ruchniyus this is the 6 sefiros of Z”A giving hashpoah to Malchus.) This hashpoah is the inyan of “machar Chodesh”, the new moon.  But since the posuk states “tomorrow (machar) is the new moon”, it must be connected with the day it’s being said, which is Erev Rosh Chodesh (the disappearance of the moon — “you are missing from your place” yipaked moshavecho).  And based on the sequence of expressions in the posuk, the Rebbe derives that there is a hashpoah (Vayomer lo Yehonoson) which gives the ability for Erev Rosh Chodesh (yipaked moshavecho) which in turn is what generates the Ohr Chodosh (“nifkadta“).

And further (based on the verse “Yitzchok the son of Avraham, Avraham gave birth to Yitzchok”): the awakening from below (Yitzchok) reaches higher than the place from which the awakening from Above (Avraham) comes from.  Nonetheless, there must first be a bestowal from Above which enables the awakening from below — because the lower entity (the tachton) is unable to elevate itself without this bestowal from Above.  This awakening from Above reveals the the power of the tachton to reach even higher than this very bestowal from Above.  This really consists of two aspects: giving the power for “yipaked moshavecho“, the bittul and elevation; and for the “nifkadta” (the new Ohr Chodosh) that will come from this.  Both the elevation of the tachton, and the hamshacha that it brings .

Astonishingly, the Rebbe proceeds to state that the elevation of the tachton (erev Rosh Chodesh, bittul) is actually greater than what it draws down (the Ohr Chodosh of Rosh Chodesh, “nifkadta“)!  This will only be revealed l’asid lavo (and thus we will say about Yitzchok “you are our father” כי אתה אבינו since the greatest level is the awakening from below itself). This corresponds to Yehonoson and Dovid, Z”A and Malchus — that in the future Malchus will receive directly from Ohr Ein Sof (rather than via the 6 sefiros of Z”A as at present).  This is what is meant by the verse that states that in the ultimate future “the light of the moon will be like the light of the sun”: that the moon will illuminate by itself, just like the sun (not like at present, when the moon simply reflects the light it received from the sun).

This elevation of Malchus begins when she nullifies her existence — and thus becomes a vessel for even greater elevations, until she even becomes a crown אשת חיל עטרת בעלה.  Now, it seems that the bittul of Malchus (erev Rosh Chodesh, yipaked moshavecho) is an avoidah which is performed in order to bring the revelation of the Ohr Chodosh of Rosh Chodesh (nifkadta) (as implied in the beginning of the maamor).  But in fact, the greatest quality of the avoidah of bittul, of “yipaked moshavecho” (which will be revealed in the future) is that through this avoidah is drawn down the revelation of the root of Malchus itself — the same Malchus which is performing this avoidah.

The bittul of Yisroel brings about that HKBH remembers them, so to speak, and redeems them… And, like the moon which will not need to receive from the sun, through the bittul of Yisroel it becomes revealed that Yisroel and the Holy One are all one ישראל וקודשא בריך הוא כולא חד, and therefore they will not need, so to speak, to receive from the Holy One, blessed be He, for they are truly one.  And more than this, Yisroel are bestowing, so to speak, to the Holy One — the crown of her husband.

All of this comes to explain, in the language of Chassidus, our present avoidah.  Although we are presently laboring to bring about the revelation of Moshiach and Geuloh in the world, these revelations (Ohr Chodosh) are not going to be the real chiddush.  The real chiddush, and the highest revelation, will be the avoidah itself that we are performing now — persisting to labor from below with tremendous bittul for more than 30 years (since we last experienced the revealed hashpoah from Above).

Through our efforts and avoidah to bring about the revelation of the Rebbe in the world as Moshiach Tzidkeinu, we are in fact “crowning” the Rebbe with ourselves, with our avoidah, revealing that we are one.  And even more: bestowing hashpoah on the Rebbe via our efforts from below.  The greatest revelations of the Geuloh are occurring before our eyes!

(See the maamor ואתה תצוה 5752, where the Rebbe explains how Yisroel bring Moshe to a higher level, and other places.)

* “Zeir Anpin”, which refers to the six sefiros from Chesed through Yesod

14) Kuntres Chof Marcheshvan, 5752: The Ohr Chodosh
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14) Kuntres Chof Marcheshvan, 5752: The Ohr Chodosh

This maamor was edited and printed in honor of the birthday of the Rebbe Rashab, and it was handed out personally by the Rebbe in 770.*. It discusses deep inyonim of Chassidus, and demands attentive learning.  But here, we will focus only on one point from the maamor, which is overtly relevant to the concepts of Moshiach and Geuloh found in Dvar Malchus.

The Rebbe discusses here the concept of the Divine Light (Ohr) that preceded the tzimtzum (Tzimtzum being  the contraction of light by which it becomes possible to create limited, finite worlds).  This Ohr that existed prior to the tzimtzum possessed two dimensions: unlimited and limited.  These dimensions became the source for the two kinds of Divine revelation that exist now: Sovev (surrounding light, which cannot be grasped and thus is not revealed in the world), and Memaleh (filling light, which is limited and can this be grasped by the lower creatures).

Additionally: through the mitzvos we perform now, there will be the revelation of a new light in the time to come,  an Ohr Chodosh.  This Ohr Chodosh will bring about a new heavens and a new Earth (as stated by the novi Yeshaya).

The Rebbe clarifies: if we are referring to the revelation of the unlimited light that illumined before the tzimtzum (which is presently not revealed in the worlds), this is not truly new (אין זה חידוש אמיתי) — this Ohr was already revealed before the Tzimtzum, and afterwards was concealed from the world.   Thus, when this Ohr will return and be revealed again, it will not truly be something new.  The truly new Ohr Chodosh, which will generate a new heavens and a new Earth, is Ohr that is drawn down by our fulfilling Torah and Mitzvos now, an Ohr that didn’t exist even before the Tzimtzum!

In these words the Rebbe is giving us a small glimpse at the great significantly of the avoidah of a Yid in performing Torah and Mitzvos — it is a complete chiddush, and draws down an Ohr Chodosh that never existed previously!  Here, in the oisios of Chassidus, the Rebbe is explaining the famous words of 28 Nissan (“I’ve done all that I can do, now you must do all that you can do to bring the Geuloh…”) — because it is the avoidah of a Yid, davka, to make this lowest world a “dira b’tachtonim” that draws down the Ohr Chodosh, which is the revelation of the Geuloh.

(Note that  in the kuntres published for Rosh Chodesh Kislev of this year, the Rebbe will elaborate further on this subject, bringing out the point that the avoidah of the Yid is even greater than the Ohr Chodosh that comes from his avoidah!)

* Some want to suggest that perhaps the timing of the distribution of this maamor by the Rebbe served as a “distraction”, so to speak, from the amazing revelations found in the Sicha “Beis Rabbeinu sh’b’Bovel”, which was printed the same week.  (Chassidim had in their hands a maamor given to them personally by the Rebbe and a second kuntres dropped off unceremoniously in 770 — it is obvious which a chosid would learn first.)

Well known is the principle that the first luchos were given with a big “shturem”, but had to be shattered.  The final luchos, to the contrary, were brought down without lightning, thunder, and the sound of the Shofar — but they were not shattered, they endure.  In our case, Chassidim were so excited to learn a maamor that the Rebbe had handed to them personally, from his holy hand, that they didn’t have time to make a big deal overthe other kuntres (“Beis Rabbeinu…”)…  (But what can a goat understand from gazing at the moon…?)

13) Kuntres Rosh Hashono, 5752
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13) Kuntres Rosh Hashono, 5752

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 →

12) Kuntres Chof Menachem Av: How to Add the “Alef”
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12) Kuntres Chof Menachem Av: How to Add the “Alef”

The Rebbe mentions numerous times in these talks that everything that is necessary for the Geuloh is already here, we simply need to add the letter “alef” to the word gola (which means exile), thereby transforming it to Geuloh.  But what exactly does it mean to add an “alef” to the exile that we are in?

There are many levels to answering this question, three of which the Rebbe describes in the sicha of Parshas Emor.  We find an even deeper and more comprehensive explanation in the Chassidic Discourse that was edited by the Rebbe and published in 1991 in honor of the Hillula (anniversary of the passing) of the Rebbe’s father, Levi Yitzchak Schneersohn.

The discourse discusses Continue reading →

11) Kuntres 15 Av, 5751: An End to Darkness
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11) Kuntres 15 Av, 5751: An End to Darkness

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.
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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 →

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

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

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