Kuntres Hey Teves, 5752

The Kuntres printed for Hey Teves (ה’ טבת) in the year 5752 is a Chassidic Discourse the Rebbe said on parshas Vayigash, 5732, edited for publication under the supervision of the Rebbe himself.

The discourse explains some deep concepts in Chassidus, which we will not attempt to explain here; rather, we will take one point in the discourse.

The parsha begins with Yehuda approaching Yosef.  As is known, Yosef was dressed as an Egyptian, his brothers had no idea that this was their brother that they had sold into slavery so many years earlier.  This “Egyptian” was demanding that their brother Binyomin remain with him as a slave, because of the “theft”  of his goblet (which Yosef himself orchestrated).  Yehuda fearlessly approaches Yosef and asks — and even demands —  that the “Egyptian” let Binyomin return to his father (of whom he says “his soul is bound up with his soul”) and enslave one of the other brothers in his place.

This act of selflessness on the part of Yehuda represents the rectification of the original sale of Yosef, as is known.  But as explained according to Chassidus, there are even loftier things occurring here.

To summarize these loftier things, without elaboration: Yosef represents the level of Z”A and Yesod, the mashpia who gives spiritual influence; Yehuda represents the level of Malchus, the mekabel who receives from the mashpia.  Yehuda is requesting from Yosef to give over to him the spiritual influence.  And more than that, he is asking to receive this, reflecting the active participation of the mekabel.

Obviously, the mashpia (giver) is higher than the mekabel (receiver).  But in their source, it is reversed: the source of the mekabel (receiver) is on the level of Kesser (the “crown”) which is far above the source of the mashpia (giver).

Chassidus explains that when the mashpia gives over to the mekabel (who actually has a higher source in Kesser) then the mashpia also receives this level of Kesser.  That by giving, the mashpia also receives something even greater from the mekabel.

That said, the Rebbe explains the words of Yehuda “בי אדני” which are usually translated as “please, my lord” or “please, my master”.  But the word בי is unusual, it means “in me”, and there the verse would make perfect sense without it.  So why is it there?  The Rebbe explains as follows:

This that Z”A wants to desires to give over to Malchus (because any bestowal of spiritual influence is only through a desire for such) is because it feels the lofty level of the source of Malchus, which is mainly that by giving over to Malchus the result will be the perfection of that which is drawn down into Z”A.  Thus, Yehuda said to Yosef “in me, my lord” בי אדוני, that the spiritual influence drawn down from Z”A to Malchus should be (not for the perfection of Z”A, but rather) in order that this spiritual influence should be drawn down to Malchus, “in me, my lord”.

In other words: one who is in a position to give/teach to others can do it with the consideration of how this is part of his own rectification and perfection, and he is correct.  “Helping others is good for you”.  But an even higher level is reached when — and this is the Supernal desire — that it should be done without that consideration, but rather only for the sake of and the benefit of the mekabel, the receiver!

After this, Yosef could no longer hold himself back and he revealed himself to his brothers, which is the model for Hashem revealing Himself to us in the true and complete Geuloh!

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; and not only by a small group (Mattisyahu and his children), but by the entire Jewish people.  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 might 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 Geulah!

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!

Also at Matan Torah there was the sound of a shofar, but not a “great shofar” — the shofar of the future will be even greater.  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 Geulah, 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 send 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 shift of the future is likened to our sounding of the shofar on Rosh Hashono through our own effort — they couldn’t be more different! The Rebbe explains it by connecting it to the original Rosh Hashono, at the Creation of the world, which preceded any effort from below (since “below” did not yet exist), and what this teaches us in our avoidah:

The shofar is narrow at one end and wide at the other. This reflects our cry from the narrow side, the limitations we find ourselves in.  Just like the way that a poor man’s prayer is more potent and heartfelt and more readily accepted, so, too, the cry that comes from the “narrow” limitations that challenge us.  And there is nothing more “narrow” and limiting than to be lost in Ashur or pushed away in Mitzrayim, so the “great shofar” of the future that is sounded “by itself” in order to awaken those distant individuals is indeed similar to our shofar.

But beyond that, it turns out that this itself — the very lowly and distant state of the lost and pushed away — is the cause of such a lofty revelation as the “great shofar”! And this is in fact the reason that Hashem created such places, and caused a Jew to be exiled there.  When these places cause an awakening of the “great shofar”, not only are the Yidden in those places elevated to a higher level, but these places themselves (the lowliest places of exile) are also elevated.

How does this explanation guide us in our avoidas Hashem (since the lost and pushed away are not consciously serving Hashem)?  Says the Rebbe: even one whose avoidah is complete בשלימות can learn from this: if he contemplates the loftiness of the Ohr Ein Sof then even his “true avoidah” is lacking and considered a sin; therefore, he feels himself to be “lost” and “pushed away”, and through this the revelation of the “great shofar” is awakened and drawn down.  Since he recognizes and feels that it is not his avoidah that is dragging down the revelations, but rather Hashem’s chesed — it is like the shofar that is sounded by itself with no awakening from below at all.

The Rebbe then adds, in the name of his father-in-law the Previous Rebbe, that this “great shofar” awakens the “innermost point” of every Yid, and every single one (including the lost and pushed away) will want to go out of golus and go to Yerushalayim and prostrate themselves to Hashem, because this is the true desire of every Yid.  Meaning, that unlike Yetzias Mitzrayim when the desire to leave came from Above, in the future Geulah it will be the desire of Yisroel to come to Yerushalayim — the awakening from Above of the “great shofar” is only the means by which the true desire of Yisroel is revealed. Thus, the avoidah will in fact be their own, only that for the truly “lost” and “pushed away” the avoidah will come after the great shofar which will awaken their true desire (which was drawn down from Above by itself).

The instruction for us is:

“… At the end of the time of golus when only a few moments remain before that day when the great shofar will be sounded [and more than this, as regards several inyonim the inyan of “the great shofar will be sounded” has already begun, as understood from the words of my father-in-law, and particularly that since the time he wrote that until now many years have passed, and how much moreso in the recent times when we saw that there are a number of individuals who were at first in a situation of lost and pushed away, r”l, had an awakening of tshuva through the sounding of the “great shofar”*] there needs to be the avoidah of Bittul. This is the awareness and feeling that everything that is accomplished through his avoidah, both as regards himself and as regards others, is not due to his own virtues, but rather it had been given from Above.  Such a feeding will not cause a weakening in his avoidah, but to the contrary, this getting will cause his avoidah to be stronger.  Because when his avoidah drives grin his own existence, it is limited — his “maximum” בכל מאודך is his own limited maximum.  But when he feels that his avoidah is not through his own power but rather from G-dliness, then he goes out from his own limited existence and his avoidah is above measurement and limitation.”

The Rebbe concludes that this has to be drawn into physicality גשמיות, and it is understood that whatever was done until now is insufficient (after all — we just learned that we can access the unlimited in our avoidah!). The awakening of the “great shofar” has to be in a way that every Yid, including the lost and pushed away, will come to prostrate himself to Hashem on the Holy Mountain in Yerushalayim, in the simple sense, through Moshiach Tzidkeinu.  Meaning: we don’t rest until every Yid is part of the Geulah, until every Yid recognizes Moshiach, until every Yid reveals and acts upon his true desire to leave golus and go to Yerushalayim!

*This maamor was originally said after the awakening that followed the Six Day War.

20 Menachem Av: How to Add the “Alef”

The Rebbe mentions numerous times in these talks that everything that is necessary for the Geulah is already here, we simply need to add the letter “alef” to the word gola (which means exile), thereby transforming it to Geulah.  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, the most basic of which is that it means revealing Hashem (the ruler of the world, “alufo shel olam“) in the world through Torah and Mitzvos.  Additionally, it means recognizing Hashem’s Divine Providence that is behind everything, even those things which appear to us as the opposite of good.

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 the source for the statement of our sages that a Jew must make 100 blessings every day.  The sages find scriptural support for this in a verse from parshas Ekev: “Now, Yisroel, what (“mah”) does Hashem your G-d want from you” (Devarim 10:12).  The sages say “don’t read mah (“what”) rather me’ah (“one hundred’)”.  This familiar technique of the sages doesn’t change the original meaning, of course, but adds another level.  In this case, they are adding the letter “alef” to the “mah” (which means “what”) and the result is the one hundred blessings (“me’ah”) that a Jew must say.

In chapter 3 of the discourse, the Rebbe explains the deeper significance of inserting an “alef”, which is surely applicable as well to the Rebbe’s instruction to add an “alef” to exile to transform gola into Geulah.  To briefly summarize the Rebbe’s words:

“Mah symbolizes Malchus, which is the level where G-dly revelation can be internalized (in Chassidic terminology, the level of memaleh kol almin and the soul levels of Nefesh, Ruach, Neshoma).  In the  avodah of a Yid, this is the avodah of “you shall love Hashem your G-d with all of your heart” (b’chol levovecha) which derives from the external dimension of the soul’s intellect (chitzoniyus ha’seichel).  As implied by the term “all of your heart” it generates a feeling of love in the emotional attributes of the heart’s emotional attributes, but only there.

“Me’ah” is the level of Arich, a level that transcends us and can only be revealed in a transcendent, encompassing manner (sovev kol almin and the transcendent soul level of Chaya).  In our avodah this is the love “with all of your soul” (b’chol nafshecha) which derives from the internal dimension of the soul’s intellect (pnimiyus ha’seichel).  This love is felt in the intellect, and then automatically spreads out to affect all the soul’s powers and limbs.

How do we go from one level to the next, from “with all of your heart” (limited to the heart) to “with all of your soul” (which spreads to all the powers of the soul)?  It is through the avoda of “all of your might” (b’chol me’odecha), which reaches the “alef“, the supernal level of Atik which completely transcends the world (higher than both memaleh kol almin and sovev kol almin, the soul level of Yechida).  In avodah this is mesirus nefesh, to give one’s soul (either literally, or, in the way applicable in our generation: giving away one’s personal desires, mesirus haratzon, in order to fulfill the will of Hashem).  Because it transcends the other two levels, it is able to unite them and to draw down (the meaning of brocha, a blessing) the level of “me’ah” into the level of “mah“, that they should both be revealed in the person.

Clearly, this is understandable as regards the “alef” which we must insert into gola in order to make Geulah: to awaken the level of Yechida, through serving Hashem “with all of your might”, having true mesirus nefesh to fulfill Hashem’s will, especially as it is revealed through “your servants, the prophets” and most especially the Novi of our generation.  This puts in the Alef and results in Geulah!  Let’s not be lazy about this, because we have to bring Moshiach now!

Kuntres 15 Sivan: True Hiskashrus

The Rebbe brings in the name of the Rebbe Maharash a Midrash which states: “The Holy One said to man, ‘my candle is in your hand, and the candle is in my hand; My candle in your hand is Torah… Your candle in My hand is the soul… If you guarded My candle, I guard your candle; but if you extinguished My candle, I extinguish your candle.'”. Although it may sound like a case of reward and punishment, the maamor explains it in a much deeper way:

The soul is likened to a candle because of its inherent nature to desire to rise up and be nullified in its source. This is accomplished by Aharon, who has the job to light the menorah until “the flame ascends of its own accord.”. Thus, the verse says “like good oil on the head descends on the beard the beard of Aharon…”. The beard of Aharon is the inyan of the halachos of Torah. This explains our midrash: that guarding the candle of Torah guards the soul that is desire to ascend should be revealed. This is accomplished via Torah.

As Chassidim we can understand that it refers to our hiskashrus to the Rebbe: that by guarding (learning and fulfilling) the Rebbe’s Torah we insure that our desire to be mekushar to the Rebbe remains revealed and is not extinguished, chas v’sholom. (Especially applicable in the period of concealment since Gimmel Tammuz.)

The emphasis here is on “keeping” the Torah, meaning fulfilling the Mitzvos (of course Talmud Torah itself being one of the Mitzvos). Because through Mitzvos one achieves bittul, and only when there is bittul can there be the resting of the Shechina on the body (the analogy of a candle brought in Tanya). And the ultimate level of bittul is acheived through fulfilling Mitzvos. This is why Parshas B’ha’aloshcha (“lightning the candles”) follows the festival of Shavuos, because the level of bittul that became possible after Matan Torah is far greater than what was before.

Even though the natural love of the soul for Hashem — to always be connected and never be separated even to the point is self-sacrifice — existed before Matan Torah, this love is an inheritance from the Avos, who possessed a level of Bittul called מרכבה a chariot. The chariot (the horses who pull it) fulfill the will of the rider not because they want that they should have a connection to the rider (like the natural love of the soul, mentioned above), but rather because they are bottel to the rider.

This level of Bittul of a מרכבה chariot is included (hidden) in the natural love the soul possesses. It is a level of bittul where he does not want anything for himself, only that there should be a revelation of G-dliness in the world, fulfilling Hashem’s desire for a Dwelling Place down below.

But, explains the Rebbe, even this is not the ultimate state of bittul. Because as long as he wants something — even just to fulfill the Divine desire — he remains a metzius. The “true inyan of bittul” is the avoidah of Kabbolas ‘ol, that “he is like a slave who has no desires, all that he does is due to the yoke that was placed on him, which forces him to fulfill the will of the Master.”

This all has a direct relevance to Moshiach and Geulah, alluded to in the final sections of the maamor. When Yisroel said נעשה ונשמע “we will do and [only then] we will understand” — before Matan Torah — they were accepting the yoke of Kingship. By accepting the yoke of Kingship it had the effect of making the King into an actual King. (“There is no King without a people”.). But the bittul after Matan Torah is the ultimate bittul — because the mitzvos are now the decree of Hashem and they force the person to act accordingly.

The levels of Bittul explained here are:

  1. A natural desire to be attached and not be separated from G-dliness;
  2. The chariot which has no desire of it’s own, only the desire to fulfill the desire of the rider;
  3. The bittul of kabbolas ‘ol, like a slave, who has no desire of his own (but nonetheless there is still the metzius of the slave (or the people who have made the King into a King));
  4. The bittul of Mitzvos after Matan Torah — the ultimate state of bittul, when “it is impossible for there to be a metzius in the works that is opposite the command of the Holy One.”

This seemingly would completely eliminate the metzius of the person. But, says the Rebbe, since “Yisroel and the Holy One, blessed be He, are all One” then this level of bittul does not nullify his metzius, but to the contrary this is his metzius. Thus the Midrash says that by keeping Torah and Mitzvos (the ultimate level of bittul) this guards and preserves our soul (our unique metzius).

It comes out that the Rebbe is revealing to us that although all that remains to be done is accepting the Kingship of Melech haMoshiach (as the Rebbe states in other Sichos) , this itself is not the ultimate level of bittul (the level which reveals how we are one with Hashem). Once the Kingship is accepted it must become clear that it is impossible for us to do anything opposite his will, because of our complete state of bittul.  (But this bittul, explains the Rebbe, is accompanied by joy — the simcha shel mitzvah.)

Kuntres Shavuos 5751: Below Creates Above

As explained in Chassidus, Sefiras Ha’Omer precedes Matan Torah because we must refine the 49 aspects of our Nefesh Behamis (animal soul) before we can receive the Torah. But the Torah itself was given to us to refine our animal soul (as Moshe argued to the Malochim who wanted Torah kept in the Heavens that Mitzvos like “Do Not Steal” only apply to one who has to combat an evil inclination). This raises the question: is refining the animal soul for the sake of receiving the Torah, or is receiving the Torah for the same of refining the animal soul?!

To answer this, the Rebbe points out the language pertaining to Sefiras ha’Omer: to count seven complete weeks (שבע שבתות תמימות). The Midrash asks when are the weeks “complete” תמימות? “When Yisroel are doing the will of the Omnipresent.”  This “doing the will of…” is accomplished through the love of “all your might” בכל מאודך (as we say in Shema). When we acheive this level — which is beyond our limitations — Hashem responds to us in a similar fashion, “as water reflects a face” כמים הפנים לפנים.  Meaning that what one sees in another person is the reflection of how one looks at them. This also applies Above.

The concepts here are explained at length and in much greater depth in the maamor, but the general idea is a familiar one — that our service of Hashem is what generates the “face” that is shown to us from Above.

The process by which the “face” is generated is:

  1. Hashem desires that our actions can have an effect;
  2. We generate a desire from our side, reflected in our efforts (העלאת מ”ן);
  3. From this is generated the “hidden” sefiros (עשר ספירות הגנוזות);
  4. These hidden sefiros are the source of the “revealed” sefiros (עשר ספירות הגלויות) which filter down to create the reality in our world.

To explain it more deeply, the Rebbe offers three levels of concealment: a) something which exists but it’s hidden העלם שישנו במציאות; b) something which only exists in potential נעלם שאינו במציאות; and c) a third level which doesn’t exist at all, only that there is a possibility for it (less of an existence than even “potential”, as explained in the maamor).  There is a moshol for each of these levels: the fire concealed in a coal; the (potential for) fire concealed in a flint stone; and the third level is likened to a name: without a name there is not even the possibility of calling the person, when he has a name there is a possibility that one could call him.

Regarding names, the Rebbe explains that it also refers to titles, such as “wise” and “kind” (חכם, חסיד) — that when one calls a person “wise” one awakens and reveals the latent wisdom the person possesses.

(The Rebbe is here teaching is something critical to our times: that in order to reveal the latent power of Moshiach, we need to address him with that title!  Meaning that there is practical significance to referring to the Rebbe as Melech haMoshiach.)

There are two key points to understand here.  Continue reading

Maamor “Vayomar Lo Yehonosan”, 5751

The haftorah that is read when Shabbos falls out in Erev Rosh Chodesh (the day before the new month when the moon is completely concealed) begins with the verse: “Yehonosan said to him: tomorrow is [Rosh] Chodesh and you will be remembered (נפקדת) because your place will be vacant (כי יפקד מושבך).”

A discourse was edited by the Rebbe and printed for Beis Iyar 5751 (1991) explaining these words, and with retrospect we can see how they are meant to guide us and strengthen us through the present time (even more so than when it was published), as will be explained, בע”ה.

The words of this verse demand explanation: why are words from the same root — נפקדת and כי יפקוד — used for completely opposite concepts? “You will be remembered” is quite the opposite from “your place will be vacant”, which implies that he will be missing.

To explain this, the Rebbe mentions several concepts which we will touch upon here only superficially (but the wise will investigate and find deeper things…).

Firstly, the Rebbe explains that the entire “drama” in this haftorah involving Shaul Hamelech, his son Yehonosan, and Dovid Hamelech are on a deeper level referring to the unification of Z”A and Malchus (thus the word נפקדת also means the union which can bring forth children). This takes place through Bina, which is higher than both. This can be read as a hint to what the Rebbe describes as the “direct way” to bring the Geulah in actuality–by learning (the power of Bina) the subjects of Moshiach and Geulah.

Further, the Rebbe describes how the name נתן (last three letters of Yehonosan) refer to Malchus on the level described as ים sea (which conceals the sefiros), whereas Dovid is Malchus on the level described as ארץ dry land. The verse “Yehonosan said to him [to Dovid]…” refers to transforming the sea to dry land (as occurred at the spitting of the sea קריעת ים סוף). Note that the gematria of the words in the verse of crossing the sea — ויבֹא בני ישראל בתוך הים ביבשה — is the same as יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד.

All of this is in connection with Erev Rosh Chodesh, when the moon is concealed. This reflects a state of complete bittul (self-nullification) which draws down from the level of Kesser כתר which is entirely above the chain of worlds סדר השתלשלות and brings about the birth of the new moon (the next day) which is the unification of the sun (mashpia) and the moon (mekabel).

In other words: a period of concealment which appears to be quite a negative phenomenon is actually drawing down the highest levels in order to bring about the Divinely desired unification of mashpia and mekabel. How? Through the power of Bina (learning and understanding, which brings about the internalization of the lofty levels that are drawn down via the concealment) during the experience which is likened to Kriyas Yam Suf — transforming concealment itself to revelation, and the declaration of “Yechi Hamelech…”

Furthermore, the verse starts with the words “And Yehonosan said” (the drawing down of the lofty lights of Atzilus) and them is followed by “tomorrow is [Rosh] Chodesh”, meaning Erev Rosh Chodesh when the moon is in a state of concealment. First the lofty lights are given, after that the concealment takes place. (First the lofty lights of the Sichos of 5751-52, as a preparation for the concealment of 27 Adar and 3 Tammuz.)

In fact, the Rebbe explains that in the path from coming out of Mitzrayim (in Nissan) to Matan Torah (in Sivan) Erev Rosh Chodesh occurs twice, for the months of Iyar and Sivan. Erev Rosh Chodesh Sivan is a נתינת כוח giving of power for נפקדת, the union that occurs via the giving of the Torah. Erev Rosh Chodesh Iyar (when this discourse was originally said) is a נתינת כוח giving of power for ויפקד מושבך — the time of concealment, as described at length above.

Learning the discourse itself will surely help the reader to put all these concepts in their proper place, and understand how the Rebbe (in this discourse and in many of the Sichos of this period) is preparing us for the crucial avodah that takes place in a situation of concealment — avodah that brings about a revelation of the unification of the mashpia and the mekabel and an end to that very concealment itself!