Kuntres Yud Alef Nissan 5751: 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 only 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 according to Torah one must fill the needs of the poor man.  This doesn’t only mean those necessities requires by every person, it means we are obligated also to fill his personal needs.  If he had previously been wealthy and was accustomed to a servant and a horse to run before him, then for him such a thing is lacking and we must provide it for him.  One is obligated to fill what he lacks, but one is not obligated to make him rich.  Thus, it comes out that 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); rather, it is inherently his — making him rich in essence (עשיר בעצם).   This is why our sages say “there is no one wealthy except in da’as (knowledge)”.  Rich (in knowledge) means 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 Rebbe answers: 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 (which corresponds 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 if he is leaving, then 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.  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. When one’s knowledge broadens, he reveals to himself that he is in fact rich in essence.

The discourse concludes by connecting all of this with the inyan of tefilla. It is precisely prayer that draws down these revelations.  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

Kuntres Beis Nissan 5751: To Give and To Receive

A maamor was edited by the Rebbe and published in honor of the Hillula of the Rebbe Rashab, Beis Nissan, 5751.  This was the day after Shabbos Vayikra, the very beginning of the cycle of Dvar Malchus.  We are going to extract a small section of this maamor which stands out boldly as a descriptive explanation of the sharp and shocking words of the Rebbe on 28 Nissan (a few weeks after this maamor was released): “I’ve done all I can do, now I give it over to you to do all that you can do to bring Moshiach in actuality”.

The section of the maamor we will look at states as follow:

The Rebbe Rashab explains the difference between two inyonim: “its beginning is wedged into its end and its end into its beginning” (נעוץ תחילתן בסופן וסופן בתחילתן) and [the similar expression that] “the end of the deed was first in thought” (סוף מעשה במחשבה תחילה).  The difference between them is that “it’s end” (סופן) refers to the end and completion of the thought, wedged into the beginning of that which is being given (ההמשכה).  And a moshol is brought for this from the giving of tzedaka.  That the beginning (of the giving) is the mercy (רחמים) that is awakened towards the poor man.

The concept that “its end is wedged into its beginning” is that the main intent in the awakening of mercy (“its beginning”) is that there should be actual giving to the poor man (“its end”).  And if there will not be any actual giving, then the main thing is lacking.  Its end is wedged into its beginning: the intent (of giving) which is wedged into its beginning (the awakening of mercy (רחמים) for the poor man)….

The inyan of “the end of the deed was first in thought” (סוף מעשה במחשבה תחילה) is higher than the inyan of “its beginning is wedged into its end and its end in its beginning” (נעוץ תחילתן בסופן וסופן בתחילתן).  This is because the meaning of the expression “end of the deed” (סוף מעשה) is not the end of the act of performing the deed itself, the action of the person.  Rather, it means the action that comes as a result of the actions performed by the person.  In our moshol, the giving of chesed: the “end of the deed” (סוף מעשה) is when that which is being given is accepted — that the poor man should accept that which is being given to him with a good feeling (מקבל את ההשפעה בטוב) and that he should benefit from what he received. 

This aspect — the manner in which the poor man accepts that which is given to him — is not dependent on the giver, but rather on the recipient….  Thus, the pleasure that the giver has from the acceptance of what he gives (the poor man accepting with a good feeling that which he has been given) is a greater pleasure than the pleasure from the “giving” alone.

This brief moshol, when we take a moment to contemplate what it is telling us, resolves a lot of questions.  It also eliminates much of the anxiety raised by the sicha of 28 Nissan (which has been magnified by the state of affairs we find ourselves in for over 20 years, ר“ל, when do not receive new sichos or maamorim).

View the Rebbe’s renown sicha of 28 Nissan in light of this kuntres.  The Rebbe telling the Chassidim “I have done everything in my power to do”, corresponds to giving to the “poor man”.*  Having succeeded in completing the act of giving, he now has to wait until “the poor man should accept that which is being given to him with a good feeling and to benefit from it”, because “this is not dependent on the giver, but rather on the recipient”.

The Rebbe is sharing with us a most vital piece information: you, the Jewish people, have been given everything you need!  It’s the reality: “the money is in the bank,” and the Geuloh is in the bank!  But it is up to you yourselves to accept it, to realize what you have received, to put it to good use and benefit from it!

All the sichos and maamorim the Rebbe spoke, all the seforim the Rebbe instructed to print, all of the brocha and hatzlocha, guidance and direction that the Rebbe has poured and continues to pour on the Jewish people and the world…this is not just a coin in the poor man’s cup — this is true wealth!

But as long as it remains in the cup (and all the more so if we don’t realize that it’s even there), then we remain in a golus of poverty — poverty in our own perception of reality.  We need to accept what the Rebbe has given us, put it to use in shaping our reality, and in this way we ourselves will realize that not only do we have the potential to no longer be poor, but that we are in fact rich in actuality — the true and complete Geuloh!

The matter was given over to us by the Rebbe and is completely in our hands!  So, now, let’s ask ourselves the question: Ad mosai?!!

* We should note that in Kuntres Yud Alef Nissan, the maamor printed for the Rebbe’s 90th birthday, the Rebbe explains that the Jewish people are not really poor except in awareness, and the “prayer of the rich man” (Moshe Rabbeinu) is that the Yidden should realize that they are in fact rich.  Nonetheless, one who sees himself as poor really is poor — “there is no poverty except for knowledge” (איו עני אלא בדעת).


Maamorim: The Big Picture

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 25 Adar: Giving Over the Etzem

Kuntres 25 Adar: Giving Over the Etzem

Kuntres 25 Adar was published in honor of the birthday of the Rebbetzin Chaya Mushka, which in a regular year (not a leap year) comes out around parshas Pekudei.

The discourse is based on the posuk “these are the  accounts (pekudei) of the Mishkan, the Mishkan of testimony, which was counted at the command of Moshe”.  The discourse discusses the difference between midos, which are essentially for another person (the mida of Chesed, for example, involves giving to someone else), and the intellect, which is essentially for the individual alone.  Midos are inherently revealed (even when they are still hidden in the heart), whereas intellect is inherently concealed (even when it is being given over to another).

This distinction is related to the difference between the two times “Mishkan” is mentioned in the verse, which also corresponds to Torah and Mitzvos as compared to Tshuva, which find expression in two levels of Tshuva (lower and higher). In addition, the verse mentions Moshe, who is the aspect of self-nullification (bittul) which unifies the two levels.  Worthwhile to see the maamor inside.

Most noteworthy to us is probably the following section of the maamor:


… We can explain what is stated in Likkutei Torah [about this verse], that “pekudei” also has a meaning of “to be impregnated” and “seclusion”, as the sages say “a man is obligated to be with his wife [before departing on a journey]”.  It is explained elsewhere in Chassidus the [three marital obligations of providing] “her food, her wardrobe, and her marital relations (onasah): her food (nourishment) is giving over something that enclothes itself in the vessel of the recipient; her wardrobe (clothing) surrounds, which is a higher level; and onasah is giving over the essence, which is higher than the surrounding level of garments.

And we can add that the special quality of onasah is not only as regards a bestowal from above (that onasah is the giving over of the essence), but also as regards Yisroel, that they receive this bestowal not through a garment.  And we can say that this is what is meant by or sages when they said that “one who says ‘I [make a condition that our relations will take place with me] in my garment and she in her garment’ has to divorce and pay the kesuba”: that the negation of “I in my garment” is because the bestowal from Above is without a garment, and the negation of “she in her garment” is because receiving the revelation is not through a garment.

Here, as the Rebbe begins the year-long series of revelations of the year 5751-52, right at the beginning of the year-long cycle of Dvar Malchus, there is a clear statement about what is and will happen.  The “husband” (the Rebbe) is about to “go overseas” (at least visibly and audibly) and therefore he is going to fulfill his halachic obligation to “be with his wife” (the Chassidim) and give over the essence, the atzmus which is higher than either Sovev or Memaleh, and transcends intellect and emotion. How must this be done? “Without garments”, which in Chassidus refers to thought, speech, and action — without the familiar reference points, a completely different manner than the way the husband and wife relate the rest of the time.

The hint should be clear now (though surely it was not clear in 5751): the Rebbe in these Sichos and maamorim is giving over Atzmus — the essence of everything — before “going away for a while”* (at least in a revealed way).  And this creates a state of pregnancy, which leads to birth: a moshol for the true and complete Geuloh!

* There are those who tell of being at a Simcha with the Rebbe’s mazkir R’ Binyomin Klein in 5754 (1994), when after a few lechayims R’ Klein revealed that the Rebbe had told him, shortly before Chof-Zayin Adar that he will be “going away for a while.” (“איך גיי אוועק פאר א וויילע”) [heard from Mrs. Klar, who heard it from that mother of one of the bachurim who was there.]

Kuntres Purim Koton: The Level Above Mesirus Nefesh

This Maamor was distributed by the Rebbe himself on Purim Koton, 5752, less than two weeks before the dramatic event of 27 Adar I (“Chof Zayin Adar“), making this the “last” Kuntres (so far) that the Rebbe distributed.  Combined with the tremendous chiddushim of the maamor, it has earned a special status as a clear guide for how to proceed in our efforts to bring about the true and complete Geuloh.

The Maamor is based on a maamor that the Previous Rebbe said in Russia (“V’kibel HaYehudim”, 5689), and comes to explain the opening verse of Parshas Tetzaveh:

:וְאַתָּ֞ה תְּצַוֶּ֣ה אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֨וּ אֵלֶ֜יךָ שֶׁ֣מֶן זַ֥יִת זָ֛ךְ כָּתִ֖ית לַמָּא֑וֹר לְהַֽעֲלֹ֥ת נֵ֖ר תָּמִֽיד

And you shall command the children of Yisroel, and they shall take to you pure olive oil, crushed for luminary, to kindle the lamps continually.

The Rebbe asks a series of questions on this verse:

  1. Why does the verse state “You (Moshe) shall command…” when Hashem is the One who commands and Moshe is only the Shliach to carry out the command?
  2. Why does it state that the Bnei Yisroel should bring the pure olive oil (for the lighting of the Menorah) to Moshe when the Menorah is lit by Aharon haCohen and not Moshe?
  3. Why does it state “crushed for the luminary”, when we would expect it to say “for the light”?
  4. Why does it state “to kindle the lights continuously” when in the very next verse it states “from evening until morning”?

In the course of answering these questions, the Rebbe will reveal some astonishing chiddushim that serve as a guidepost for our avoidah in this period.



The term Mitzvah (command) has a meaning of “binding and connecting” (צוותא וחיבור), which means that Hashem is instructing Moshe “You shall bind and connect the Bnei Yisroel” with the unlimited Ohr Ein Sof.  Because Moshe bestows this on Yisroel, this brings about an addition and increase on the part of Moshe himself.  This is because Moshe and Yisroel are like the head and legs of one body — that all of Yisroel are the legs of Moshe and Moshe is the head of Bnei Yisroel.  Just as the legs take the head to places that it couldn’t reach on its own, similarly Yisroel are capable of adding and increasing in the revelation of ohr by Moshe.

Moshe is referred to as “Raya Mehemna” which translates conventionally as “trusted shepherd”, but also as “shepherd of faith (emunah)”.  That just as a shepherd takes his flocks to graze, enabling them to eat (internalizing the nutrients), so, too, does Moshe Rabbeinu enable the Bnei Yisroel to “internalize” emunah.  They, in turn, add to Moshe’s level.



The expression in our verse, “crushed for the luminary” is that by being “crushed” (כתית) we reach the “luminary” (מאור).  Not just crushed, but specifically that one feels “broken and crushed” from being in golus.  At first glance, it seems that in the times of Purim the Yidden were “crushed” by the decree of Haman, and from this they reached the “luminary”, the essence of the soul (עצם הנשמה) that enabled them to have complete self-sacrifice (מסרות נפש) at that time.  But there is more than this.

The Rebbe explains that there is a level of emunah which a Yid possesses because his neshoma Above “sees” G-dliness.  This is a lofty level, but it can remain external, not affecting the person so much.  But there is a higher level of emunah which derives from the essence of the neshoma, not dependent on any level of “seeing”, which can be drawn down to affect the Yid in a deeper, pnimiyusdike way.  This is the level that Moshe Rabbeinu “feeds” to Bnei Yisroel, that this lofty level of emunah should be internalized.  How does he accomplish this?  By providing Bnei Yisroel with “G-dly knowledge” (דעת באלקות), through which the emunah becomes internalized.  And this itself is accomplished by Moshe Rabbeinu (including the Moshe Rabbeinu in every generation) who reveals the essential connection of the essence of the soul, Etzem Haneshoma.  This higher level is mainly revealed through mesirus nefesh (self-sacrifice), which was more evident in the generations following Moshe Rabbeinu himself (exemplified by Purim).

Jews have had mesirus nefesh over all the generations, but at Purim the entire nation had mesirus nefesh (during the time of Haman’s decree).  Moshe Rabbeinu himself was primarily involved with providing the Bnei Yisroel with G-dly knowledge, since his generation did not have much call for mesirus nefesh.  Mordechai’s primary effort, however, was to reveal the power of mesirus nefesh in all the members of his generation.  The Previous Rebbe, in his maamer, points out the Midrash that Mordechai was the shepherd of the generation in a revealed way.  The Rebbe derives from this that by stating this about Mordechai, the Previous Rebbe was in fact ruling on himself that he is the shepherd of the generation in a revealed way.  (And Chassidim follow this reasoning and state that the Rebbe, by mentioning this, is ruling on himself as well, that he is the shepherd of the generation in a revealed way!)



The maamor of the Previous Rebbe (upon which the Rebbe’s maamor is based) starts with the words of the Megillah “v’kibel haYehudim“, which is explained to refer to the revelation of the essence, the aspect of “luminary”, of the Yidden at Purim.  But, points out the Rebbe, that verse appears towards the end of the Megillah, after the miraculous downfall of Haman (and his decree) — Mordechai was elevated to a high rank and the situation of the Jews in Paras and Madai was at its peak!  Even the entire “house of Haman” was given to Esther.  Why would the concept of the luminary (and especially as per our opening  verse: “crushed for the luminary”) appear at that point?

Explains the Rebbe something amazing: there are two levels of being “crushed for the luminary”.  That of the time of Haman’s decree, and that of the period after Mordechai became second to the King.  The higher level is the latter, meaning that the aspect of “crushed for the luminary” that comes after the miracles, after the danger has passed, is greater!  One level of “crushed for the luminary” occurs when Yisroel are found in a state of being crushed (kosis) because of obstacles and dangers to the observance of Torah and Mitzvos.  But a higher level occurs when Yidden are in a situation of abundance  — both materially and spiritually — and nonetheless they are “crushed” just from the very fact of being in golus!  The true desire of every Yid is the revelation of G-dliness in the world, and even the unhindered ability to keep Torah and Mitzvos can be in a state where G-dliness is still concealed, and thus a Yid will feel “crushed” — this is the revelation of the essence of a Jew, revealing the highest level of the aspect of “luminary”, the essence of his neshoma.



The practical difference between these two levels of the “luminary” of the neshoma is as follows: the first level is expressed through mesirus nefesh, which is a lofty matter, but is essentially something “additional” to the personality (כחות הגלוים) of the Yid, something which can come and go and leave no lasting impression on him.  The second level, however, is expressed by the fact that it affects and changes his personality and behavior.

From another angle, the difference between the two levels of “luminary” is in how they come about.  The first level is a direct result of the efforts the Moshe Rabbeinu of the generation to awaken and reveal the power of mesirus nefesh in the Yidden.  Regarding the second level, however, the Rebbe states: …“Crushed for the luminary” includes this that Yisroel are broken and crushed from the fact that they are in golus, that this inyan is via the avoidah of Yisroel…that the avoidah of the Nosi Hador to awaken and reveal in every single Yid the emunah which derives from the essence of the neshoma is in a way that afterwards they will perofrm their avoidah on their own (יעבדו עבודתם בכח עצמם), until they will be a “continual lamp” (נר תמיד) which is not subject to change, even externally.



Based on the Rebbe’s explanation, the verse “v’Atoh Tetzaveh” (“And you shall command the children of Yisroel, and they shall take to you pure olive oil, crushed for luminary, to kindle the lamps continually”) can be understood to be saying:

“And you shall bind and connect the Children of Israel to the Ohr Ein Sof, and they will add ohr to you, which comes from being crushed from the existence of golus (even when everything is in abundance), to the point that the revelation of the essence of the neshoma and its effect on the individual is permanent.”

The maamor contains several wondrous chiddushim, among them:

  • There is a higher level revelation of the essence of the neshoma than mesirus nefesh; whereas mesirus nefesh involves nullifying one’s existence to the revelation of the essence of the neshoma, the higher level involves influencing and changing one’s existence in a permanent way;
  • This higher level is revealed not at a time of harsh decrees, but rather at a time of material and spiritual abundance;
  • When the Previous Rebbe brings a Midrash about Mordechai being the Moshe of his generation, he in fact ruled on himself that he, too, is the Moshe of the generation (and the understanding that follows about what it means that the Rebbe himself mentions this, etc.);
  • There is a higher level of Jewish unity and Ahavas Yisroel that derives from this level of revelation of the essence of the neshoma.  There is already the lofty Chassidic level of Achdus Yisroel and Ahavas Yisroel described in perek 32 of Tanya which comes from making “the nefesh ikkar and the body secondary”.  But here we find a higher level which derives from the essence of the soul; being that the essence of the neshoma is rooted in Hashem’s Essence, which is also in a state of unity with the “body” (כחות הגלויים), thus the unity of Yidden is in all of their matters, including those matters relating to the body.

This is taste of the intellectual revelations contained in the maamor.  Now, the work begins — our avoidah to bring the revelation of the essence of the neshoma also in our revealed dimensions, and thus bring the Geuloh also from below to Above.

Kuntres Yud Shevat 5752: Avoidah, Stage 2

Kuntres Yud Shevat 5752: Avoidah, Stage 2

Note: This Maamor is NOT based on the chapter of Bosi Legani that we learn this year.  (Unless you are reading this in the year תשצ”ב)

For 40 years the Rebbe would say a maamor on one of the 20 chapters of the last maamor written by the Frierdicker Rebbe, entitled Bosi LeGani.  Every year at the Yud Shevat farbrengen, the Rebbe would say a maamor (sometimes more than one) on that year’s chapter.  Beginning from 5749 the Rebbe did not say a new maamor, instead an edited version of a maamor on that year’s chapter was printed.  The cycle started again in 5751 (addressing chapter 1) and the maamor printed in 5752 can be expected to have added significance, as it was released during the year of Dvar Malchus sichos.  In fact, when looked at in this light one indeed finds a message that fits with the unique chiddushim of 5751-52.

A general point: the edited version of a maamor is often significantly different from the way the Rebbe originally said the maamor.  In some instances, the edited maamor is so different from the original that it presents a completely opposite perspective.  (For example: the Rebbe once said a maamor in which the he spoke about the superiority of Torah over Mitzvos; when edited and published, the maamor addresses the superiority of Mitzvos over Torah!)  In the maamor published for Yud Shevat 5752, it is noteworthy to point out that the relevant “chiddush” is not explicitly stated in the original, unedited version of the maamor which the Rebbe said in 5732 (which can be viewed here), but when edited in 5752 the Rebbe saw fit to state it clearly.  The matter is as follows:

One who has been following Dvar Malchus, or has learned the Rebbe’s sichos and maamorim from all the years, is likely familiar with the concepts of the revelation from Above as opposed to the effort we make from below.  In this maamor, this is associated with Matan Torah (from Above to below) and the Mishkan (the vessel for receiving the revelation of Elokus).  The Rebbe explains that “this that Hashem desired to have a dwelling place down below (“dira b’tachtonim”) is that there will be a revelation of Elokus below via the avoidoh of human beings.”  Thus, the main element is the Mishkan (and Mikdash), where the avoidah of korbanos takes place.

The Mishkan (and by extension, the Mikdash) has two distinct stages.  The first is the making of the Mishkan (עשיית המשכן), the second is the avoidah which takes place in the mikdash — the avoidah of iskafiya and is’hap’cha (“breaking” the evil inclination, and “elevating” the inclination).  There is an aspect of “ikkar Shechina” that is drawn down through the making of the Mishkan (ועשו לי מקדש) , and after this is a higher level (נעלית יותר) that is drawn down by the two aspects of avoidah.  States the Rebbe: “therefore, the main avoidah that took place in the Mishkan and Mikdash was the avoidah of sacrifices (korbanos), iskafiya and is’hap’cha.”

From here we see the first point: the main thing is not the making of the Mishkan, but rather the avoidah that follows.  The original maamar of Bosi Legani can leave one with the impression that the main thing is the making of the Mishkan and the gilui Shechina that comes with it (the work of Moshe Rabbeinu, the 7th generation, as quoted in the maamar).  Similarly, after hearing the Rebbe’s revelation that 770 is the actual place of the 3rd Beis Hamikdash (“Beis Rabbeinu sh’b’Bovel“), and that “all Jews will find themselves standing (איבערגעשטעלט) in our Holy Land together with the third Beis Hamikdosh WHICH WE HAVE HERE (וואס מ’האט דא)…” (Sicha of 28 Sivan, 5751), we might become so excited we might lose sight of the fact that this is only the first stage; the Rebbe is clarifying for us that only after the first stage does the work really begin!*

The second point involves the distinction between “breaking” and “transforming” the evil inclination (the avoidah of iskafiya and is’hap’cha).  In general, Chassidus explains that “breaking” the evil inclination is the challenge of the average Jew, the Beinoni, as he stands up to its challenges.  Tzaddikim, who are not tempted by evil, don’t have those nisyonos, and their avoidah is that of transforming evil.  This would lead one to imagine that the Beinoni graduates to the avoidah of transforming evil when his avoidas haBirurim is completed.  This would seemingly be supported by the shift in focus from iskafiya in the previous generations (exemplified by great Chassidim like Itche der Masmid), to the avoidah of transforming and elevating the world around us.  In this maamar, the Rebbe clarifies that in fact the avoidah of transforming evil is primarily associated with the making of the Mishkan (the first stage, mentioned above), whereas the avoidah of korbanos (the second stage) is essentially breaking (nullifiying) evil, just as the korban itself is completely nullified in the fire of the mizbe’ach.  In other words: after the revelation of “ikkar shechina” that is drawn down by the making of the mishkan, the higher level revelation is drawn down by our avoidah of iskafiya.  Not only is iskafiya still relevant — it is the main avoidah(Not to say that the iskafiya of today is the same as the iskafiya of previous generations, ואין כאן המקום לאריך).

It comes out that while the every Bosi LeGani maamar since the original Yud Shevat begins with the greatness of the drawing down of the Shechina through the making of the Mishkan, here in the latest (as of now) maamar the Rebbe brings out clearly that there is a higher level achieved through the avoidah that is performed after the Mishkan is built.  Once could say that here the Rebbe is connecting the beginning of his Nesius (“…Moshe, he is the 7th, and all 7ths are beloved, drew down the Shechina into this world…mainly in the Beis Hamikdash, as is stated ‘make for me a Mikdash’…”) with the completion of more than 40 years of that Nesius (when we have “a heart to know, eyes to see, ears to hear, etc.”), and clarifying for us that we aren’t finished yet!


* Well-known is the comment of the Rebbe to J.J. Hecht, after the latter was working very hard on a particular project and expressed to the Rebbe that at least when Moshiach comes we’ll be able to relax.  The Rebbe responded that when Moshiach comes we will start to work several times harder!

Kuntres Hey Teves, 5752

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!