Maamor (Chassidic Discourse)

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…?)

Mitteler Rebbe Reveals the End Time!
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Mitteler Rebbe Reveals the End Time!

ב”ה

Based on “Al Totzar es Moav” את תצר את מואב by the Mitteler Rebbe.  Cited numerous times by the Rebbe, this is an important and very relevant Chassidic discourse (“maamor”) of the Mitteler Rebbe on the subject of the keitz, end of golus, and the Geuloh.  The various opinions in the Gemora regarding how we bring about the Geuloh are explained, analyzed, and ultimately reconciled with amazing depth and chiddushim.  The insights are particularly relevant in our times, as many struggle to understand our present situation standing on the cusp of Geuloh.

 Click to download as PDF

 

THE MACHLOIKES

The Gemara (Sanhedrin 97b, see end of PDF file) presents a debate regarding the Geuloh.  Rav says that all the end-times (kitzin) have passed, and only through good deeds and Teshuva can the Jewish people bring the Geuloh.  Shmuel says that the suffering of golus is sufficient, “enough that the mourner should get up from his mourning”.  The Gemara continues the subject with a similar dispute between Tanaaim from an earlier generation, R’ Eliezer and R’ Yehoshua.

R’ Eliezer is quoted as saying “If the Jewish people repent they are redeemed, and if not they are not redeemed.”  His opinion is clearly that Teshuva is a prerequisite for Geuloh.  (Let us point out that according to Chassidus, Teshuva is not only to rectify sins, but is also the “return” to closeness with Hashem that is relevant to every neshoma that has descended to this world, even without sin.)  R’ Yehoshua replies: “If they do not repent, will they not be redeemed at all? Rather, the Holy One, Blessed be He, will establish a king for them whose decrees are as harsh as Haman, and the Jewish people will repent.”  Seemingly, this doesn’t contradict R’ Eliezer that Teshuva is required, only that he adds an option for a “push from Above” to bring about that Teshuva.  This will become relevant as we proceed.

The gemara then brings a Beraisa in which the same two sages argue back and forth as to whether Teshuva is required at all.  R’ Eliezer holds, as above, that Teshuva is a prerequisite for Geuloh.  R’ Yehoshua goes beyond what he said above, and makes the claim that there is in fact no need for Teshuva!  They alternatively bring pesukim from the prophets as proof to their position (worthy of noting that they each find support from different pesukim in the very same prophets – Yeshayahu haNovi, and also from Yirmiyahu – which will fit with the Mitteler Rebbe’s explanation).  R’ Yehoshua’s final prooftext is the keitz of Daniel — renders R’ Eliezer silent. Continue reading →

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.
Continue reading →

Golus — Even While the Light of Geuloh is Shining?
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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 →

Mitteler Rebbe Reveals the End Time!
by

Mitteler Rebbe Reveals the End Time!

ב”ה

Based on “Al Totzar es Moav” את תצר את מואב by the Mitteler Rebbe.  Cited numerous times by the Rebbe, this is an important and very relevant Chassidic discourse (“maamor”) of the Mitteler Rebbe on the subject of the keitz, end of golus, and the Geuloh.  The various opinions in the Gemora regarding how we bring about the Geuloh are explained, analyzed, and ultimately reconciled with amazing depth and chiddushim.  The insights are particularly relevant in our times, as many struggle to understand our present situation standing on the cusp of Geuloh.

 Click to download as PDF

 

THE MACHLOIKES

The Gemara (Sanhedrin 97b, see end of PDF file) presents a debate regarding the Geuloh.  Rav says that all the end-times (kitzin) have passed, and only through good deeds and Teshuva can the Jewish people bring the Geuloh.  Shmuel says that the suffering of golus is sufficient, “enough that the mourner should get up from his mourning”.  The Gemara continues the subject with a similar dispute between Tanaaim from an earlier generation, R’ Eliezer and R’ Yehoshua.

R’ Eliezer is quoted as saying “If the Jewish people repent they are redeemed, and if not they are not redeemed.”  His opinion is clearly that Teshuva is a prerequisite for Geuloh.  (Let us point out that according to Chassidus, Teshuva is not only to rectify sins, but is also the “return” to closeness with Hashem that is relevant to every neshoma that has descended to this world, even without sin.)  R’ Yehoshua replies: “If they do not repent, will they not be redeemed at all? Rather, the Holy One, Blessed be He, will establish a king for them whose decrees are as harsh as Haman, and the Jewish people will repent.”  Seemingly, this doesn’t contradict R’ Eliezer that Teshuva is required, only that he adds an option for a “push from Above” to bring about that Teshuva.  This will become relevant as we proceed.

The gemara then brings a Beraisa in which the same two sages argue back and forth as to whether Teshuva is required at all.  R’ Eliezer holds, as above, that Teshuva is a prerequisite for Geuloh.  R’ Yehoshua goes beyond what he said above, and makes the claim that there is in fact no need for Teshuva!  They alternatively bring pesukim from the prophets as proof to their position (worthy of noting that they each find support from different pesukim in the very same prophets – Yeshayahu haNovi, and also from Yirmiyahu – which will fit with the Mitteler Rebbe’s explanation).  R’ Yehoshua’s final prooftext is the keitz of Daniel — renders R’ Eliezer silent. 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 applies to the Geuloh of 12-13 Tammuz (and 19 Kislev):

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

This reveals to us how Moshiach can be Continue reading →

9) Kuntres 28 Sivan: I Will Show You Wonders Behind the Miracles
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9) Kuntres 28 Sivan: I Will Show You Wonders Behind the Miracles

A Chassidic discourse on the verse “As in the days when you came out from Mitzrayim, I will show you wonders” was edited and distributed by the Rebbe on 28 Sivan, 5751 (50th anniversary of the Rebbe’s arrival to America together with the Rebbetzin).  The subject is the nature and varying levels of miracles and wonders in general, and particularly as they will be in the Messianic age.  This not only shares an obvious connection with the miraculous escape of the Rebbe and Rebbetzin from Europe to America 50 years earlier, but also with the year 5751 תנש”א, which the Rebbe repeatedly referred to as the year of “I will show you wonders” (the letters of the Jewish year — Nun-Alef — standing for the  Hebrew words in our verse “I will show you wonders.”)

First, we need to understand the varying levels of miracles: there are miracles above nature (transforming water into blood, splitting the sea), and also miracles enclothed in nature.  Miracles enclothed in nature themselves divide into 3 types: recognizable miracles (Purim, Chanukah); miracles concealed by nature but there is still a recognition that something out of the ordinary occurred for which one is obligated to thank Hashem (an ill person who is healed, a prisoner who is freed, etc); the third and lowest level is where nature so completely obscures the miracle to the point that one doesn’t even recognize that a miracle occurred (אין בעל הנס מכיר בניסו).

The Rebbe proceeds to explain that the last type of miracle, unrecognizable from the ordinary process of nature, is actually the highest in it’s source. As the verse states עושה נפלאות גדולות לבדו, Hadhem performs great wonders “alone”, no one knows about them.  It is from this level that the great wonders of the Messianic age will come, which will be wonders even compared to the wonders of Mitzrayim.  This can explain Continue reading →

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8) 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 your 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 its 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 Continue reading →