Maamor (Chassidic Discourse)

12) Kuntres Chof Menachem Av: How to Add the “Alef”
by

12) Kuntres Chof Menachem Av: How to Add the “Alef”

The Rebbe mentions numerous times in these talks that everything that is necessary for the Geuloh is already here, we simply need to add the letter “alef” to the word gola (which means exile), thereby transforming it to Geuloh.  But what exactly does it mean to add an “alef” to the exile that we are in?

There are many levels to answering this question, 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!

11) Kuntres 15 Av, 5751: An End to Darkness
by

11) 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 honesty 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 to understand (which demands that we also must have these tools) and to 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.

by

Golus — Even While the Light of Geuloh is Shining?

The human eye can perceive light.  But only when it has a wavelength between approximately 380 nanometers (seen as violet) and 750 nanometers (seen as red). But these light rays are only a small fraction of the very broad spectrum of rays that exist, from 0.0001 nanometers in wavelength to a full meter.  This covers Gamma rays, x-rays, ultraviolet, infrared, microwaves, and radio waves — none of which the human eye can perceive.

But this is not a science lesson — what does it have to do with Geuloh?

We will see that it is a basis for understanding how the Rebbe can say that the Geuloh is here, all the end times have passed, and yet we remain in golus.  On the face of it, there is no logical basis to say that something co-exists with its opposite.  Geuloh is the opposite of golus.  If we have one, we perforce do not have the other.  But let us look at what the Rebbe writes in the maamor of Kuntres 15 Menachem Av 5751 which opens with the words “An end was set for the darkness” (“Keitz sam l’choshech“) (originally spoken by the Rebbe on Tisha B’Av (nidcheh) 5724, twenty seven years earlier).

In section 9 of the maamor, the Rebbe describes the end (“ketz“) of the darkness of golus, which is brought about by a revelation of a new aspect of light (“ohr chodosh“).  This aspect of light has no connection with the world, and thus it is capable of completely nullifying the darkness (unlike the aspect of light which illuminates the worlds, which can only “push away” the darkness, but cannot nullify it.)  The Rebbe writes:

We must understand, seemingly, […] in the future Geuloh the darkness of golus will be nullified, because then there will be a revelation of a new light above connection with the worlds.  However, the world itself (as it is in its parameters, including the revelations that are connected to the worlds) will remain in golus, chas v’sholom.

The Rebbe is saying that the Geuloh is a revelation of a new light that, seemingly, cannot be perceived or grasped by the world since this light is completely beyond any connection with the world.  In other words, the Rebbe describes a Geuloh (=revelation of the new light) where the world remains in golus!  To use the example of the light-waves: even if someone will direct a tremendous burst of infrared light in your eyes, you won’t even blink because the wavelength of infrared is beyond the realm of human sight — your eyes are simply incapable of perceiving infrared light no matter how strong it might be.  The light is shining, and you will remain in darkness — Geuloh is here yet you are in golus!

In other words: the light of Geuloh is in fact here, but it hasn’t penetrated your senses yet and thus you remain in golus which means that the true and complete Geuloh didn’t happen yet.

The Rebbe introduced this concept with the word “seemingly”, which means that this won’t be the end of the story.  And the Rebbe continues:

Thus, it is understood that even though the nullification of the darkness of golus comes from the essence of the light, higher than the light which illuminates the worlds, nonetheless, the Geuloh will be (also) in the parameters of the world.  This is because the revelation of the essence of the light that will be in the future Geuloh will shine in a revealed way also in the light that illumines the worlds, and through this — in the worlds [themselves].

A big relief!  Seemingly, the worlds could remain in the darkness of golus even when the light of Geuloh is shining.  But, in fact, this “new light” will also illumine in the worlds, as described.  We might think that by writing this, the Rebbe is simply uprooting the “seemingly”, telling us that it is not part of the equation at all.  But, in the following (and final) section of the maamar, the Rebbe explains how the “new light” will shine in the worlds (which “seemingly” is not possible, since it is beyond connection with the parameters of the worlds):

…also the nullification of the darkness that will be in the future Geuloh will be in the world in its inner dimension (“b’pnimiyuso”).  That even though the nullification of the darkness that will be in the future comes about because of the revelation of a new light which is beyond connection with worlds, nonetheless, the world will be a vessel also for this light.  And through this will be fulfilled the intent for a dwelling place for Him, may He be blessed, in the lower worlds, that the lower (within its own parameters) will be a dwelling place for His essence.

The key words here are that the nullification of darkness “will be in the world b’pnimiyuso” — meaning that it will not be obvious, rather you will have to look for it “b’pnimiyus”, and “the world will be a vessel also for this light”.  This means that it is not “automatic” that the light of the Geuloh will also illuminate in the world (and automatically nullify the “seemingly” problematic “golus amidst Geuloh” issue) — rather, it comes about through our avoidoh.  Not only do we have avoidoh which draws down and reveals the “new light”, we also have an avoidoh which is to make ourselves (and the world) a vessel for perceiving this “new light”, and an avoidoh to “open our eyes” to this new perception.

(At the farbrengen of Parshas Mishpotim, 5714, the Rebbe told a story of the Rebbe Maharash taking his son (the Rebbe Rashab) on a tour of the heavenly realms.  Among the “sights” they saw was a chossid sitting in a brightly lit heavenly chamber with his eyes closed.  The great light in his chamber was generated by the many chapters of Tanya this chossid had memorized. But, despite all that light, his eyes were closed: he was lacking understanding.  The lesson for us, explained the Rebbe, is that we need to open our eyes; not just to repeat from memory, but to understand what we are learning.)

If we go back to our example of the light-waves: imagine that a person could develop his power of sight so that he would be able to perceive also infrared wavelengths, and also ultraviolet wavelengths!  But even so, he still has to open his eyes in order to allow the light in see what was previously unseen. So, too, by us: we have rectified the vessels to receive the light of Elokus, we simply have to let that light in.

This is the “problem”: the Geuloh is here, the “new light” is shining, and we have even succeeded in making the world a vessel for this light.  But as the Rebbe famously said numerous times: we need to open our eyes.  The direct way to do this is through learning the subjects of Moshiach and Geuloh.*  Tanya explains that the “eyes of the soul” refer to chochma, which is Torah.  The Rebbe also alludes to this in the beginning of the maamor:

It is known that every revelation is via Torah (“Torah Ohr” — “the Torah is light”).  From this it is understood, that since the nullification of the darkness of the golus is via light, therefore, in order to draw closer and speed up even more the future Geuloh, this is via the study of Torah in the subject of the light.  (Footnote 14: in addition to the fact that Torah in general is light, in particular Pnimyus Hatorah — via the study of Torah in the subject of light this is brought about even more so.)

To summarize: The light of the Geuloh is inherently beyond our grasp, nonetheless we can make ourselves and the world a vessel to perceive it as it shines within the familiar light of this world.  However, this will be “b’pnimiyus“, and in order to open our eyes to grasp this new light we have to open our eyes — via Torah.  Via Torah, particularly Pnimiyus HaTorah, we can grasp the inner dimension of what we see in the parameters of our world* and identify and perceive that the light of Geuloh is shining there.  But until then, until we bring in the light of Pnimiyus HaTorah, it is possible that we can remain in the darkness of golus (b’chitzoniyus) even as the light of Geuloh is shining full force!

* As the Rebbe says in Dvar Malchus parshas Chukas: “Through understanding Pnimiyus Hatorah and the soul of the matter, one is able to see there also the hidden good, even though one does not see this revealed, or one even sees the opposite (the opposite of good).”

10) Kuntres 12-13 Tammuz: How We Can Burn Down Golus!
by

10) Kuntres 12-13 Tammuz: How We Can Burn Down Golus!

The maamor released for 12-13 Tammuz 5751 was originally said on 12 Tammuz 5729, a day before the maamor that was released on Yud Alef Nissan, 5751 (three months earlier).  Both maamorim speak about the “prayer of the rich man”.  Here, the Rebbe stresses the the connection between Yisroel and Moshe Rabbeinu, and adds the distinction that Moshe’s connection with Yisroel is his inward dimension (pnimiyus),  and everything else is secondary and external (chitzoniyus).  “All of his levels, including that he was also wealthy in ruchniyus, they are secondary, the external [chitzoniyus] dimension, relative to the fact that he is the shepherd of Yisroel…”  This, of course, is true also of the extension of Moshe in every generation — the Rebbeim — and now the Rebbe explains how this applies to the Geuloh of 12-13 Tammuz (and 19 Kislev):

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

This reveals to us how Moshiach can be holding by all the giluyim we can imagine and more, and yet he “bears our sufferings” and himself endures terrible suffering (as stated in Midrashim) — because of his identification with Yisroel who have not yet come out of Golus!  This means that our effort to bring an end to Golus is a great rachmones on the Rebbe!

The maamor begins with the verse from parshas Chukas about the Pora Adumoh (red heifer), and the Rebbe explains that the burning of the Pora Adumoh is also a metaphor for burning down golus.  What’s the connection?  How do we “burn down” the golus?

The Rebbe explains that the mitzvah of Pora Adumoh is “the” mitzvah, which is not understood and therefore must be performed with the most complete level of kabolos ‘ol.  But since Moshe Rabbeinu himself did understand the mitzvah, where does kabolos ‘ol come in for him, and how can he, through this mitzvah, draw it down to all of Israel?  The Rebbe explains that this is the concept of bittul and kabolos ‘ol in seichel.  

The inyan of seichel derives from the level of memaleh kol almin, which is the inyan of nature.

Emunah, belief in things that are above seichel, derives from the level of sovev, which is the inyan of miracles.

Generally speaking, seichel obscures emunah, nature obscures miracles.  The way to overcome this is through the revelation of Atzmus, which is truly unlimited and has the power to unify opposites.  The imprisonment and Geuloh  of 12 Tammuz drew down the level of Atzmus, which in fact brought about a unification of opposites, to such an extent that those who hated and imprisoned the Rebbe Rayatz were forced to release him, even as they remained in power, a miracle enclothed in nature.  How does this connect with burning down golus and the burning of the Pora Adumoh?

As regards the Pora Adumoh, we find that the closeness between Moshe and Yisroel goes in both directions: the mitzvah being a “chok“, the reason for it not being understood, is primarily by Yisroel and is drawn from Yisroel to Moshe (“take for you” in our posuk), so that also for Moshe it is a “chok” (even though he in fact knows the reason).  But as regards fulfilling the mitzvah with bittul and kabolos ‘ol, this is something Yisroel receives from Moshe.  The Rebbe adds that “We could say that via the fact that Moshe knew the reason for Pora Adumoh, and that the bittul of kabolos ‘ol is drawn into his comprehension (הסגה) this gives the power to every single Yid that emunah and kabolos ‘ol can exist also in his seichel.”  In other words, this mitzvah is what enables us to unify the opposites of seichel and emunah, nature and miracles, as the Rebbe explains:

His kabolos ‘ol is in a way that not only does he fulfill Hashem’s command (even when he doesn’t understand), but also he doesn’t question it at all (אינו מהרהר כלל), because the inyan of kabolos ‘ol is settled in his mind.  And we can connect this with the Midrash that that the Pora Adumoh hints at the exiles…because through this that kabolos ‘ol above intellect is settled in his seichel, this is a preparation for the Geuloh and the revelation of G-dliness that will occur… and through this that he doesn’t question…this is the burning of (the Pora Adumoh which hints at) the golus….

Meaning that when we utilize the power of this mitzvah — to have bittul and kabolos ‘ol settled in our intellect, to such an extent that our lack of understanding doesn’t bring us to question at all (and surely not to insist that we do understand things which are not fully understood) — we succeed in unifying seichel with emunah above seichel, unifiying nature and miracles (in our avoidas Hashem and in the world), thereby burning down the golus!  In this way we have the power to bring the true and complete Geuloh, and to finally redeem the Rebbe himself from our sufferings, in a way of “additional light from the darkness”!

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

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

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

First, we need to understand the varying levels of miracles: 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 accessible 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!

Shaar Hayichud, Mitteler Rebbe, Ch. 15

by

8) Kuntres 15 Sivan: True Hiskashrus

The Rebbe brings in the name of the Rebbe Maharash a Midrash which states:

The Holy One said to man, “my candle is in your hand, and 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 its desire to ascend should be revealed. This is accomplished via Torah.

As Chassidim we can understand that it refers to our hiskashrus to the Rebbe: that by 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 (“lighting 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 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 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 retains his sense of independent existence (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 has a direct relevance to Moshiach and Geulah, alluded to in the final sections of the maamor. When Yisroel preceded Matan Torah by saying “na’aseh v’nishma” “we will do and [only then] we will understand”, 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: 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, as the Rebbe says in other sichos, all that remains to be done is accepting the Kingship of Melech haMoshiach: this itself is not the ultimate level of bittul. Once the Kingship is accepted it must become clear that it is impossible for us to do anything opposite the King’s will due to our complete state of bittul. 

The Rebbe knows that we might fear that such a great level of bittul is depressing to our animal soul, and so he adds that this ultimate level of bittul is accompanied by a special joy: simcha shel mitzvah!

7) Kuntres Shavuos 5751: “Above” is Created From Below
by

7) Kuntres Shavuos 5751: “Above” is Created From Below

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 sake 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 achieve 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:

  • Something which exists but it’s hidden העלם שישנו במציאות;
  • Something which only exists in potential העלם שאינו במציאות; and
  • The 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 which is concealed in a coal;
  • the (potential for) fire concealed in a flint stone;
  • 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 →

by

6) Kuntres Lag B’Omer: Open My Eyes

This discourse starts with the words of Tehillim “Open my eyes and I shall gaze at [hidden] wonders from Your Torah” (“גל עיני ואביטה נפלאות מתורתך”).  This should immediately grab our attention, since the Rebbe called this year “I will show wonders” (“אראנו נפלאות”) and over the year would proceed to explain that all we need to do is “open our eyes”.  In this discourse the Rebbe explains to us what this means.

The verse mentioned above has a connection with Lag B’Omer (when the maamor was originally said, and when, 14 years later, it was published in 5751).  Because the word גל (“Gal” — Open [my eyes]”) contains the same letters as “Lag” B’Omer ל”ג בעומר.

Lag B’Omer is not only the day that Rabbi Shimon bar Yochai appeared (to fleshly eyes) to pass away, but it was the day of “the main revelation” of the inner dimension of Torah.  As brought in the Zohar that Rashbi revealed “holy words that he had not revealed over the course of his life (because the things he revealed [at the time of his passing] were the highest matters, that even Rashbi had been afraid to reveal then prior to this.)”.   Who fails to see the bold hint here —  that the Rebbe, in the year before our fleshly eyes perceived 27 Adar and Gimmel Tammuz, is revealing the us (in Dvar Malchus) things which had not been revealed previously.

The Rebbe proceeds to address a simple question: if the inner dimension of Torah is concealed from us, then the request should be “reveal to me” the hidden matters.  But the verse requests instead “open my eyes” — implying that the concealment is due to the eyes and not to the matters being hidden from sight.

The answer is that the Torah was given in order that we will become elevated, becoming vessels in which Elokus can be revealed. And specifically in those matters which apply “down below” (such as eating, drinking, business, etc.).  In terms of “Your Torah” (to quote the posuk) this means perceiving the hidden dimension of Torah within the revealed dimension; the deep intentions (כוונות) which are enclothed in the mitzvos. In fact, the main refinement and purification of the lower beings (the main intent of the giving of the Torah, as mentioned above) takes place via the intentions of the mitzvos.

All of this is related to Rashbi and Lag B’Omer, as the other verse that contains a hint to this day is “this witness-mound of stones” (עד הגל הזה) that Yaakov Avinu built as a mechitza for Lavan that neither of them would cross.  As the Rebbe explains here, this mound of stones was never meant to be permanent (as opposed to a wall, which has permanence).  Rather, this mound of stones (“Tzimtzum” and concealment) was only constructed in order that Yisroel will do the work to remove it, and to reveal the inner dimension of the Tzimtzum itself.  This recognition — that the Tzimtzum is really for the sake of revelation (we could say by way of a moshol: like the father who hides from his son on order that the son will search for and find him) — is the accomplishment of Rashbi, who refined this mechitza and brought about that the highest revelations could be perceived also in the lowest worlds.

This means that:

“…the seeing of the wonders of Torah should be (not only because the wonders will be revealed, but rather)  because the Holy One, blessed be He, will open up the person’s eyes and the person will see the wonders of Torah in his own matters…that the Tzimtzum [the concealment which allows the dimension of “his own matters” to come into being] is really for the sake of revelation.”

In other words, the message of the year 5751, the year of “I will show wonders”, is that within matters that derive from the Tzimtzum itself, we should perceive the loftiest revelations of Elokus — in the  revealed world, in the revealed dimension of Torah.  And how can we possibly succeed to do that properly?  By diligently laboring to understand this dimension of Torah, and asking Hashem to please “Open my eyes…”!

by

5) Kuntres 13 Iyar: Like Which Brother?

This Chassidic discourse was printed in honor of the Yahrtzeit of the Rebbe’s brother, Yisroel Aryeh Leib.  Fittingly, it begins with the words of the posuk “Oh, that you were like a brother to me,” (Shir Hashirim, 8:1). Rashi comments that this verse refers to the way Yosef dealt kindly with his brothers even though they had mistreated him (by selling him as a slave to Egypt).  Contrasting this: there is a midrash which says that the verse refers to his beloved brother Binyomin, who, unlike his older brothers, had no hand in selling Yosef down to Egypt.

The discourse goes into depth about the nature of free choice, and the responsibility of Yosef’s brothers for selling him even though later Yosef reveals that it was divinely orchestrated for the good —  so that Yosef should rise to power in Egypt and be in a position to provide for his family when they sought respite from the famine in the land of Canaan.  However, we are now only going to focus on the part of the discourse that shows an open connection to the sichos of Dvar Malchus.

The verse “Oh, that you were like a brother to me,” is a request from the Jewish people to Hashem — to relate to us like a brother.  It is understood why we would interpret it to be referring to the brothers who sold him: the brothers did evil to Yosef but he repaid them with kindness.  Similarly, we request from Hashem that even though we have “done evil to Him” through our sins, He should repay us with kindness.  However, as we know from the story in chumash, Yosef’s kindness followed the trials and tribulations that he put the brothers through in order to bring them to do tshuva and acknowledge their sin.  By asking for Hashem to relate to us like Yosef to Binyomin, who had no hand in the sale of Yosef, we are asking for open and revealed good without any “trials and tribulations”.

The difference between the two interpretations (whether the verse is referring to Yosef’s conduct to his 10 brothers or to Binyomin) will be understood as the difference between a number of contrasting concepts, all of which contain a common thread.

On the one hand we have the lofty revelation of Yetzias Mitzrayim, which was an awakening from Above (not something Bnei Yisroel earned from their own efforts).  But, as lofty as it is, it remained essential “makif” and was not internalized.  On the other hand, we have Sefiras Ha’Omer (in the days following our going out of Mitzrayim), which is our own effort at refining ourselves.  It is not as lofty as when Hashem revealed Himself and took us out of Mitzrayim, but because it is our own avoidah it is internalized in a settled way (בפנימיות ובהתישבות).

The discourse goes on to find the same relationship between the avoidah of tshuvah (leaving one’s reality, the bittul of one who lacks all qualities) and the avoidah of Tzaddikim (having bittul that does not negate their existence, humility where one is aware of his abilities).  In short: powerful and lofty but remains “outside” the person, contrasted with a not-as-lofty revelation that is internalized.  It is specifically this aspect of being internalized that fulfills Hashem’s desire for a dwelling place down below (דירה בתחתונים).

Based on this, we can understand the two interpretations of our verse: the interpretation that “brother” refers to Yosef as he conducted himself with his brothers who sold him represents our request for the loftiest revelations (Yetzias Mitzrayim and the avoidah of Baalei Tshuva).  The other interpretation, which says that it refers to Binyomin, reflects a request for an internalized, settled revelation (Sefiras Ha’Omer and the avoidah of Tzaddikim).

Since both interpretations are going on the same verse, they are really not contradictory — they are complementary.  Meaning that our real request is for the highest revelations, but that these highest revelations should be internalized in a settled way — all of the benefits without any of the drawbacks!

This is the avoidah that the Rebbe has given us with the famous words of the Sicha of 28 Nissan: “oirois d’Tohu but in a way of keilim d’Tikkun“.  (In a later Sicha of 22 Shevat, this is described as the unification of the aspect of “10” and the aspect of “11”.)  Our avoidah to bring the Geuloh is not that of Baal Tshuvah nor that of a Tzaddik;  rather, ours is an avoidah that combines these two dimensions, demanding that we constantly transcend ourselves like a Baal Tshuvah, and then internalize it so it is as natural as the avoidah of Tzaddikim.

by

4) Kuntres Beis Iyar, 5751: Why Concealment

[The discourse presented here was edited by the Rebbe and printed for Beis Iyar 5751 (1991), and with retrospect we can see how it is 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 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).”

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 seemingly 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 the 6 higher sefiros and the 7th (in the language of kabbalah Z”A and Malchus (ז”א ומלכות) which are likened to husband and wife) .  Thus the word נפקדת also means the union which can bring forth children, relating to the union of husband and wife.  This unification of the sefiros takes place through the intellectual attribute of Bina, which is from a higher level.  This can be read as a hint to what the Rebbe describes as the “direct way” to bring the Geuloh in actuality: by learning (the power of Bina) the subjects of Moshiach and Geuloh.

Further, the Rebbe explains how the name נתן (last three letters of Yehonosan) refer to Malchus on the level described as sea (ים, which conceals the sefiros), whereas Dovid is Malchus on the level described as dry land (ארץ, where things are revealed).  The verse “Yehonosan said to him [to Dovid]…” refers to transforming the sea to dry land (as occurred at the spitting of the sea).  Interesting to note that the gematria of the words in the verse of crossing the sea — ויבֹאו בני ישראל בתוך הים ביבשה — has the same value as the declaration יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד.  (Which was declared before the Rebbe for the first time on the Shabbos following the release of this maamor in 5751!)

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

Look closely: a period of concealment which appears to be quite a negative phenomenon is actually a time when the highest levels are being drawn down!  This is in order to bring about the Divinely desired unification of mashpia and mekabel (Hashem and Yisroel, Rebbe and Chassidim) through the power of Bina (learning and understanding).  This learning and understanding brings about the internalization of the lofty levels that are drawn down at the time of concealment — an experience which is likened to the splitting of the sea, when the concealment itself is transformed to revelation (and the verse has the same gematria as the declaration of “Yechi Hamelech…”)  (Can we sense that the Rebbe is explaining for us what is happening b’pnimiyus as we live through the “Erev Rosh Chodesh” of the post Gimmel Tammuz era?)

Returning to the maamor, 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 giving of power (נתינת כוח)  for the union (נפקדת) 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 avoidah that takes place in a situation of concealment — avoidah that brings about a revelation of the unification of the mashpia and the mekabel and an end to that very concealment itself!