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!

Maamar 18 Nissan: Guarding the Intellectual Soul

What is easier: keeping a powerful beast like a cow or a bull locked up in it’s pen, or a bird? Which requires “additional guarding”?

Although a bird possesses nothing of the power that the bull has, it has an additional ability that even the most powerful beast lacks — the power of flight. Thus, fences are sufficient to keep a mighty bull locked up, but a tiny bird is not properly guarded unless the walls are capped by a roof.

In Halocho this expresses itself in the laws regarding courtyards — that a large courtyard that is not covered by a roof is considered a carmelis (by Rabbinic decree, even though according to Torah it is a private domain (reshus hayochid)), but if it is covered with a roof then it remains a private domain according to Rabbinic opinion as well.

The maamor printed for 18 Nissan, 5751 (anniversary of the Rebbe’s Bris Mila)  explains this in terms of our Divine service: the animal for which fences are sufficient is our animal soul; the bird that requires a roof is our Intellectual Soul (Nefesh Hasichlis).  The animal soul, while powerful, has four legs on the ground and looks down–it’s only attraction and interest is gashmiyus.  It is enough to build fences to pen it in.  But the Nefesh Hasichlis, while it is a human intellect which relates to worldly things, possesses an inclination to “fly away” to contemplate things which are of a higher nature. Thus it needs a roof as well.

What is this roof?

In our Divine service, the “roof” is the wonderment (הפלאה) we feel when contemplating and realizing that the lofty things we are studying (and through study, grasping) are in fact beyond our grasp because they are G-dliness. G-dliness is without bounds, but whatever we understand with our human intellect (the Nefesh Hasichlis) is limited, and thus or understanding is not the “real thing”.  Keeping this in mind puts a “roof” of self-nullification (bittul) on our intellectual efforts so they don’t get carried away with themselves and “fly off” from the realm of the reshus hayochid (the realm of the Oneness of Hashem) and enter the realm of self-importance and pride (ישות וגאווה).

How does this relate to our Sichos of 5751-52?

The avodah of Chassidim since the revelation of Chasidus was primarily in the realm of emotional attributes (midos) — battling and striving to transform the animal soul. Learning Chassidus was a major component of this avodah, but the revelations of Chassidus kept to the boundaries of Torah and Mitzvos — Tikkun.

In the Sichos of 5751-52, when the Rebbe will demand “do all that you can to draw down the lights of Tohu (but in a way of vessels of Tikkun)”, the revelations cross the border from the Torah and Mitzvos of the time of golus (limited, but familiar to our human outlook and understanding) to the first stage of the Messianic era (ימות המשיח) and elevate us to a new (and unfamiliar) level of understanding and a new outlook.

The work of transforming the animal soul, the Rebbe informs us, is completed (and if we don’t see this, it is only because we haven’t made the proper effort to reveal it), and we begin the shift to transforming our consciousness, the realm of the Intellectual Soul.

So right from the beginning of this seismic shift in the pnimiyus of our avodah, the Rebbe published this maamar to give us a “heads up” that while keeping the behema (the animal soul) only required fences, the next step of “opening the eyes” of the Intellectual Soul requires a roof as well if we are to keep ourselves within the realm of “reshus hayochid”.

Internalizing concepts such as: we can now “fill our mouths with laughter”; we have reached the time for receiving the reward of our Divine service; Yidden and Hashem are really One thing; Mitzvos will be nullified in the future; the created “yesh” is in essence the true “Yesh” of Hashem’s essence; etc., require one to “cover” his intellectual efforts in these concepts with a “roof” of bittul so that his Intellectual Soul will not “fly away” and take these ideas to the wrong place.

(We could further say that through this discourse the Rebbe gave Chassidim the power to do this lechatchila, and to understand the Sichos in the proper way, consistent with Halacha — as we see is the case across Lubavitch!)

Yud Alef Nissan 5751: The Prayer of the Rich Man

This discourse of the Rebbe was edited and printed for distribution for the Rebbe’s birthday, 11 Nissan, 5751.  A lengthy and deep discourse, we mention here the main points, reflecting the themes of the Dvar Malchus sichos from the same period.

“Tefilla leMoshe” is called by our sages the prayer of a rich man, and “Tefilla leDovid” is the prayer of a poor man.  Since tefilla is defined as our asking for our needs, what is a rich man’s prayer?  What does he need?

We find that in Torah that one must fill the needs of the poor man, and also fill his personal needs, such as a servant and a horse to run before him (if he had previously been wealthy and was accustomed to such a thing then for him such a thing is lacking).  But one is not obligated to make him rich.  Thus, even having a servant and a horse running before him, i.e. to be not lacking anything, is still not wealthy.

Wealthy, explains the Rebbe, is “superabundance”, which is more than just that nothing is lacking.  Furthermore, it means that this abundance is not received from another source (and thus could be cut off or taken away) but rather is inherently his–so that he is rich in essence (ashir b’etzem).   This is why our sages say “there is no one wealthy except in da’as (knowledge)”, meaning that what he has learned has become unified with him and part of him as a result of his own effort (as opposed to remaining on the level of what others taught him).

Back to the question: one who is rich has superabundance — what, then, is his prayer?!  The answer: he prays for others.  His tefilla is for the needs of others.  This is Moshe Rabbeinu, who lacked nothing and needed nothing (not in the realm of da’as (as he is the one who gave us the Torah), and surely not materially)–his prayer was for the needs of the Jewish people, and spiritually for the attribute of Malchus.

But if Moshe Rabbeinu, the rich man, feels the lack of Israel so intensely, then he himself is lacking and thus he is not rich!  The truth is, explains the Rebbe, that since he is “rich in essence” it is not possible for him to be lacking anything, and while he does feel for Israel this is not the same as lacking something.  More than that, from the perspective of “rich in essence” there is nothing lacking whatsoever in Hashem’s world nor by any of His creations.  Thus, from Moshe Rabbeinu’s perspective the Jewish people are also “rich in essence” and not lacking anything.  If so, what was his prayer for?  His prayer was that this fact that Israel are in truth “rich in essence” should be felt in an open and revealed way by them.  No one lacks anything other than the da’as, the knowledge to recognize this, and when this knowledge becomes revealed, he reveals to himself that he is rich in essence.

The discourse concludes by connecting all of this with the inyan of tefilla, that it is precisely prayer that draws this down.  As our sages say about Moshe Rabbeinu that he was “ish Elo-kim“–a G-dly man–when he went up the mountain he was a man, when he descended he was Elo-kim.  This is tefilla, prayer, that one “ascends the mountain” to reach Hashem, and draws this “down below” into his daily life so that this shleimus, perfection, is revealed in his behavior–when a Jew does this he causes the same thing in the attribute of Malchus, which brings about the true and complete Geulah.

Moshiach Now!

View the original discourse here

Maamorim: The Big Picture (1)

Interesting to note the sequence of the maamorim that were printed in 5751, the beginning of the year of Dvar Malchus:

Purim–The level of Purim: an awakening that leads to the downfall of the enemies of Israel (Haman, Stalin in 5713 after this maamor was said, Sadaam Hussein in 5751 when it was edited and printed), and ushers in the period of the ascendency of Mordechai, Esther, and the Jewish nation–while still in the place of exile.

25 Adar–The transmission of the essence from mashpia to mekabel, and it’s revelation, occurs specifically without garments (in a simple, Halachic sense, and also the revelations of thought, speech, and action).

Beis Nissan–The act of tzedoko is completed by actually giving money to the poor man; but the initial desire is only fulfilled when the recipient actually accepts the tzedoko and benefits from it.

11 Nissan–Tefilla leMoshe, the prayer of Moshe, is the prayer of a rich man who lacks nothing and possesses tremendous abundance.  If so, then what does he daven for? He davens that Yisroel (Malchus) should realize that they themselves are rich (spiritually, and from that is drawn down wealth into physicality as well).

18 Nissan–According to Halacha, birds require an additional degree of guarding than animals (not only walls, but also a roof) because they are able to “fly away”.  Similarly, the conceptions of the intellectual soul can also “fly away” to undesirable places, and therefore an additional level of caution is required (a degree that is unnecessary while guarding the animal soul).



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” (which Yosef himself orchestrated) of his goblet.  Yehuda 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, 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 is 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 revealed himself to his brothers, which is the model for Hashem revealing Himself to us in the true and complete Geulah!