Kuntres Rosh Chodesh Kislev, 5752: Great is the Effort From Below

Kuntres Rosh Chodesh Kislev, 5752: Great is the Effort From Below

This maamor was said on Shabbos, Erev Rosh Chodesh Kislev, 5745, beginning with the words of the haftorah (“Vayomar lo Yehonoson“) recited on every 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.  To recall the verse: “tomorrow is Rosh Chodesh and you will be remembered (nifkadta) because you are missing from your place (ki yipaked moshavecha).”

Erev Rosh Chodesh, when the moon completely disappears from sight, represents the bittul of Yisroel.  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“.  This “Ohr chodosh” is from a level that is completely above the world, drawn down through the avoidah of bittul, whereas 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 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 greater even than the level that comes from Above as gift.  This demands explanation, because 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 Yisroel?!

To understand this, the Rebbe explains how “nifkadta” is the bestowal (hashpoah) of Z”A* to Malchus, which are represented by Yehonoson and Dovid.  This hashpoah is the inyan of “machar Chodesh”, the new moon.  But since it states “tomorrow (machar) is the new moon”, it must be connected with the previous day, 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 “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, which reveals the the power of the tachton to reach even higher than the 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 Z”A).  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, like the sun (not like the present, when it 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 becomes a crown אשת חיל עטרת בעלה.  Now, it seems that the bittul of Malchus (erev Rosh Chodesh, yipaked moshavecho) is in order to bring the revelation of the Ohr Chodosh of Rosh Chodesh (nifkadta), as implied in the beginning of the maamor.  But in the future the greatest quality of “yipaked moshavecho” will be that through it is drawn down the revelation of the root of Malchus itself.  All of this also applies on a higher level to Yisroel (Malchus, the moon) and the Holy One, blessed be He (Z”A, the sun):

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, that although we are presently laboring to bring about the revelation of Moshiach in the world (accompanied by the great revelations of the true and complete Geuloh), 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 25 years since we last experienced the revealed hashpoah from Above.

Through our efforts to reveal the Rebbe in the world, 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.  (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

Kuntres Chof Marcheshvan, 5752

Kuntres Chof Marcheshvan, 5752

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 personal distribution of this maamor was  (in addition to the lofty inyonim discussed in the maamor) to serve 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.  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 endured.  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 look closely at the other kuntres (“Beis Rabbeinu…”) that was unceremoniously dropped  off in 770.  (But what can a goat understand from gazing at the moon…?)

 

Kuntres Rosh Hashono, 5752

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 the Revelations are drawn down not by his own avoidah, but rather by 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.

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, 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 Geuloh.  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 Geuloh: 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 Geuloh!  Let’s not be lazy about this, because we have to bring Moshiach now!

Kuntres 15 Av, 5751: An End to Darkness

In honor of the 15th of Av, the maamor “קץ שם לחושך” (“He put a limit to the darkness” —  a posuk in Iyov) was released.

The Rebbe asks the question: since every created thing has a limit, why does this verse say that Hashem “put” a limit on the darkness, implying that otherwise it would not have had a limit?  The answer begins that in general, undesirable things (darkness) are pushed away by light.  But our posuk is telling us that after reaching the limit of the darkness, it won’t be the possibility for darkness.  This is the true Geuloh, which leaves no room for darkness.

The maamor then begins to get into deep concepts of chassidus, most of which we will not mention here.  Many of the Dvar Malchus sichos speak about 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 siechel; and Faith (Emunah) which is enclothed in seichel.  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 seichel) is quite different.

We find that Ratzon “forces” the intellect to come to the conclusions it wants.  The intellect understands things in the way that the Ratzon wants.  We see this in the ability of human beings to intellectually justify almost any behavior or goal that they want.   To “rationalize” something that is really not “rational” — this is the power of the Will to overpower the intellect so that it comes to the conclusions that the Ratzon wants.  The Ratzon is forcing and changing the Seichel, and the Seichel is being nullified in the face of the Ratzon.  Thus, it is not much of a chiddush that the Ratzon remains unchanged (the person still wants the same thing, because he “forced” his intellect to give him a good rational).

When bringing Emunah into seichel, however, the belief does not force the intellect.  The fact that his intellect will agree to what he believes in (to intellectually accept that his belief is true) is coming from the intellect, from the true and unbiased conclusion of his Seichel:

When he contemplates intellectually in order that his intellect will also be in accordance with his belief, he makes an effort that his contemplation and “intellectual back and forth” will be honest and unbiased (ע”פ אמיתת השכל), and nonetheless it does not cause a change is his Emunah [he does not “lose his faith” as a result of his effort to come to a rational understanding of the things he believes in]…because even after he understands the matter intellectually, his Emunah remains above his intellect.  

The Rebbe also brings here, in footnote 33 (on the words “honest and unbiased (ע”פ אמיתת השכל)” from the Rebbe Rashab:

“and since he knows that the thing [in which he believes] is in essence true, because his Emunah is on strong foundations, he is not afraid to delve deeply into the subject and he does not limit the power of his Seichel to inquire and seek and weigh each thing until he will come to the truth of the matter.”

The Rebbe is giving over something very relevant to the subject of Geuloh: it is not enough to have Emunah, this Emunah must be brought into Seichel.  This must be done honestly and truthfully (unlike when we bring Ratzon into Seichel, when the honestly of the intellect is compromised to the Ratzon).  This depends on our Emunah standing on strong, unshakable foundations, an Emunah which is not afraid to look honestly at the subject (and nonetheless, it will not be compromised from the challenges involved in trying to understand).  This is a sort of litmus test for us: do we really believe the Rebbe when he tells us that we are the last generation of golus and the first generation of Geuloh (and all that comes along with that)?  If so, we must take that Emunah and bring it into our understanding — which is the inyan of learning Moshiach and Geuloh.  If we find that we have to “force” our understanding, then our conclusions will not be true (probably because we are afraid that our Emunah is not so solid).  On the other hand, we cannot remain content with our Emunah above Seichel, we have a mandate to draw it down into the intellect.  (This recalls the Rebbe’s statement on 28 Sivan that we must “agree” that the Geuloh is here.)

The key to all this?  Bittul.  As the Rebbe states in the maamor:

It is known that Emunah is bittul and seichel is metzius, and it is understood that for Emunah to be enclothed in Seichel is Bittul being drawn into Metzius.  Since his intellectual effort is for the sake of his Emunah [and even this that his Seichel remains in its Metzius and is not nullified to the Emunah (like it is nullified to the Ratzon) is for the sake of the Emunah, in order that also the Seichel as it is in its Metzius will be in accordance with Emunah.

We could say that this is also how we are meant to influence others: not to “force” them to accept what they are being told (the opposite of Bittul, which nullifies the independence of the intellect); but, rather, to share with them the subject of the Emunah (that the Geuloh is here, the identity of Moshiach…) and to give them the tools (which demands that we also must have these tools) to understand and reach the conclusion intellectually that these matters are in fact true.  In this way we and those around us will be able be “partners” (as the Rebbe says in the sicha of 28 Sivan) to truly agree that the Geuloh is here b’pashtus.

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: miracles above nature (transforming water into blood, splitting the sea), and miracles enclothed in nature.  Miracles enclothed in nature themselves divide into 3 types: where the miracle is recognizable (Purim, Chanukah); where nature conceals the miracle but there is still a recognition that something out of the ordinary occurred and one is obligated to thank Hashem (an ill person who is healed, a prisoner who is freed, etc); and the lowest level, 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, from the verse עושה נפלאות גדולות לבדו, the great wonders that Hashem does “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 why the about the Messianic wonders it says “I will show you wonders” — because they will come from the high level which today are unrecognizable — Hashem will have to “show” us that they are wonders.

But, the Rebbe explains, this verse of “showing wonders” doesn’t only apply to miracles enclothed in nature, but also miracles above nature.  Those miracles will be wonders even in comparison to the wonders that were seen in coming out of Mitzrayim.  But we are left with a question: what need is there to “show” the wonder of a miracle so above nature that it is already a wonder?  The answer the Rebbe gives is amazing.  But to reach that answer, we have to first understand the following:

First, the difference between these miracles is the degree to which they are grasped by human intellect.  A wonder like the splitting of the sea is so beyond human comprehension that we cannot grasp it at all, we can only gaze at it speechlessly.  The more the miracle is enclothed in nature, the more we can grasp it intellectually; to understand not only what happened, but how it happened.  The Rebbe gives examples: we don’t understand how a dead person is brought back to life, we only know that before he was dead and now he is alive.  But looking at the miracle of Purim, for example, we can see exactly how the decree was abolished, or when a sick person is healed we can grasp how it was brought about through certain drugs.  From this out comes out that being enclothed in nature is really what reveals the miracle, making it accessable to the human intellect.  The ultimate form are the miracles that we don’t even recognize — they are so fully grasped by our intellect that there is no sense of wonder that would cause us to notice something unusual has happened, which would cause us to give thanks to Hashem.

Mitteler Rebbe asks a question on the miracles that are unrecognizable: since they derive from the lofty level of “Him alone” (לבדו), then how is or possible for anything to conceal them?  His answer is that, in fact, nothing can conceal them.  They are so fully and seamlessly revealed by nature that we can’t even recognize that something out of the ordinary has occurred!

But really, all miracles come from the Ohr Ein Sof; the difference of whether that are enclothed in nature or not depends on whether they are from the aspect of concealment within the Ohr Ein Sof (למעלה מעלה עד אין קץ), it the aspect of revelation (למטה מטה עד אין תכתית).  And all the wonders of the Messianic era will revealed, including those that derive from the aspect of concealment.

So, the wonders of the Messianic era will come from the highest levels, and will also be revealed even into the human intellect.  But more than that, the Rebbe explains that even the miracles of the Messianic era that will not be enclothed in nature (like the splitting of the sea and the river) will be in the following manner: not only the splitting of the sea will be seen openly, but the revelation [of Elokus] that brings about the splitting of the sea will be seen openly! (As by the splitting of the sea upon coming out of Mitzrayim, when everyone pointed with a finger and said “this is my G-d” (זה א-לי ואנוהו). While by Yetzias Mitzrayim this was a one-time event, in the Messianic era it will be the ongoing reality!)

So we find that the miracles of the Messianic era will be wonders, from a higher level than even the wonders of Yetzias Mitzrayim, and at the same time they will be able to be grasped by human intellect.  (And they will be seen in a way where the Divine revelation itself will be perceived!)  But how will nature — which derives from the Divine name Elokim which conceals G-dliness that is above world — be able to accommodate such a degree of revelation?  The Rebbe explains that  through avoidas habirurim, refining the Divine sparks that fell in physicality, the Jewish people effect a refinement of nature.  Nature itself becomes elevated  (עלית הטבע), so that instead of obscuring the level of G-dliness that is above the world, it becomes a vessel for that G-dliness to be revealed!

It will be interesting to note (for those who have learned the Sicha explaining the “New Torah That Will Go Forth From Me”) that the Rebbe references chapter 16 in Shaar HoEmuna by the Mitteler Rebbe.  There, the Mitteler Rebbe explains this same subject of miracles, and also the difference between the aspect of concealment within the Ohr Ein Sof (למעלה מעלה עד אין קץ), and the aspect of revelation (למטה מטה עד אין תכתית).  He brings out that these two aspects correspond to Halacha (revelation to the lowest levels) and Kabbala (hidden secrets above revelation). Through this reference we can tie together everything in our maamor (which seems to be speaking only about miracles and wonders in physical objects) with the concepts discussed in the Sicha explaining the “New Torah That Will Go Forth From Me” — the ability of Moshiach to draw down the loftiest secrets of Torah to the point where they become Halacha! 

But what is the connection between the secrets of Kabbala, rulings in Halacha, and miracles in the physical world?  As explained by the Rebbe elsewhere, a Halacha ruling (psak din) has an affect on the world, and thus we can understand that when Moshiach draws down the secrets of Torah into Halacha (unifying the aspect of concealment with that of revelation) that this causes the same effect in the physical world, resulting in miracles and wonders which themselves unify the levels of concealment and revelation — above nature and within nature, as explained in this maamor of 28 Sivan 

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  nullified 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 world that is in opposition 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 bittulBut, explains the Rebbe, this bittul is accompanied by a special joy — the simcha shel mitzvah!