Sicha

Noach “Saw a New World”
by

Noach “Saw a New World”

The opening verse in Parshas Noach says that “נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו” “Noach was a righteous man, he was perfect in his generations”.  The Midrash on this posuk (Midrash Rabba Noach, 30:8) says in the name of R’ Levi: “Whoever it is said about them ‘he was’ saw a new world.”  The Midrash then enumerates five individuals, the first being Noach, citing that when he and his family exited the ark, they saw a new world.

In what sense did Noach see a new world?  Obviously, it was the same Earth, although following the waters of the flood surely the surface of the Earth looked different than it did previously.  And of course, the evildoers who populated the Earth previously were no longer around.  But can we really say that this is what it means to see a “new world”?

The Rebbe, in the sicha of Noach 5752, clues us in to what is being implied here according to pnimiyus haTorah:

In the creation of the world, the Torah refers to Hashem using two names: YKVK and Elokim.  YKVK is G-dliness that is above the world.  Elokim is the name which indicates concealment, allowing independent-feeling worlds to come into existence.  In the words of Tehillim: “The Sun and a shield [these are the names] YKVK [and] Elokim”.  The name YKVK is the emanation of worlds, the infinite “light” of the worlds, and Elokim is the “shield” or “filter” that conceals the light in order that finite worlds can come into existence.

“That in the reality of the world as it is created via the name Elokim is revealed the name YKVK, until it is recognizable in a revealed way that “YKVK is Elokim” (הוי’ הוא האלקים), that in truth the contraction and concealment (Elokim)  are really the name YKVK. הצמצום וההסתר (אלקים) הוא לאמיתתו שם הוי-ה

(Sicha Parshas Noach, 5752)

Meaning that the world is still the same world that was created via the name Elokim, only that it becomes revealed that really even this name Elokim is just a reduction of the light of YKVK, but not something independent or separate.

So the “new world” that Noach saw was not a new form of creation, but a new perception: he could now perceive how the world of Elokim is really a world of YKVK.  It was recognizable and revealed to him.  He saw the same world but in an entirely new way, thus he saw a “new world”.

We can use this to understand many things the Rebbe is trying to tell us in these Dvar Malchus sichos, giving us the tools to “open our eyes”, including the subject of last week’s sicha regarding “servitude to the nations”.  Over there the Rebbe explains how there is servitude to the nations in the time of Golus, but that this servitude does not extend to our neshomas, nor to our bodies as regards matters of Torah and mitzvos.  And even those things where we must follow the law of the land because “dina d’malchusa dina” (the law of the land is the law) is not because we are in servitude to the nations of the world, but because this is how Hashem wants it to be in the time of Golus.

In those short paragraphs, the Rebbe has opened our eyes to a “new world”: a world where there is no servitude to the nations, which is the definition of (the first period of) the Days of Moshiach!  In other words, if one is in a personal Golus and in fact believes that the Jewish people is in servitude to the nations, then in fact he is in such a state, r”l.  But when one internalizes what the Rebbe says there, he discovers that not only our neshomas and our bodies (as regards performing Torah and Mitzvos) are not in servitude to the nations, even those areas where we do go according to their decisions (monetary matters and the like) — this is not due to any form of “servitude” but rather it is Hashem’s will!  So by following civil monetary law, we are in fact fulfilling Hashem’s will no less than in other halachic matters!  Externally, it is the same Golus, but the Rebbe has given us the tools to “see through” the darkness of Golus and realize that the concealment of the name Elokim (Golus) is really coming from YKVK — a new world!

This is one example of many to be found in Chassidus in general, the Rebbe’s teachings in particular, and the Dvar Malchus sichos most especially.  By making these changes in our perception and understanding of the world, we place ourselves in a state of Geulah even while the world “continues in its natural way”.  This is the beginning of Yemos Hamoshiach, each one coming to the realization based on his own efforts to internalize these concepts.

Bereishis 5752: Servitude to the Nations is Finished
by

Bereishis 5752: Servitude to the Nations is Finished

The Rambam, in his “Laws of Kings and Their Wars and Melech HaMoshiach”, declares that the coming of Moshiach and the process of redemption are not dependent upon the miraculous: “Do not expect that in the Days of Moshiach the pattern of conduct of the world will change, but rather the word will conduct itself in a normal manner…”  “Our sages have taught that there is no difference between this world and the world to come other than servitude to the nations.” (Chapter 12)  This means to say that even in the Messianic Era (the first stage), the world continues to go in a natural way, however the Jewish people are no longer in a state of “servitude” to the nations as they were during golus.

In this sicha, the Rebbe explains how the Jewish nation was chosen by Hashem and thus the entire Creation Continue reading →

Hoshana Raba: the Title “Admur”
by

Hoshana Raba: the Title “Admur”

One of the lesser known Sichos of Dvar Malchus (recorded on tape, but not printed), this is a Sicha that has a unique — and maybe even earthshaking — expression by the Rebbe that demands our attention.

To appreciate the way the Rebbe frames it, we need first to understand the following:

According to the siddur arranged by the Alter Rebbe, there is a unique passage that is recited only on Yom Tov, upon opening the aron kodesh before removing the sifrei Torah. It begins with (unless it falls on Shabbos) the recitation of the 13 Attributes of Mercy (”which never return empty”). This is followed by a personal request in which we ask Hashem to fulfill for us (mentioning our own names in the request!) the words of the prophet Yeshaya (11:2):

“Master of the World fulfill the desires of our hearts for the good…that the verse should be fulfilled in us which states ‘a spirit of Hashem shall rest upon him, a spirit of wisdom and understanding, a spirit of advice and might, a spirit of knowledge and fear of Hashem…‘”

Now to the sicha:

For a number of years on Sukkos the Rebbe customarily would speak about the day’s ushpizin, the tzaddikim who arrive as guests to every sukkah each day. The night of Hoshana Raba is Dovid haMelech, as per the Zohar, and the Rebbe Rashab (as the Frierdicker Rebbe revealed). The Rebbe mentions how a son inherits his father, and especially in the case of the Rebbe Rashab who had only one son: the Frierdicker Rebbe (implying that he inherits everything, and of course the subject here is the spiritual inheritance).

The Rebbe then connects this to the fact that the Frierdicker Rebbe in his personal journals (”reshimos“) gives the title “Admur” (meaning “our master our teacher and our Rebbe”) to each of the sons of the Tzemach Tzedek. (This despite the fact that only one son, the Rebbe Maharash, was the Lubavitcher Rebbe — his brothers established alternative courts in different places.). Then the Rebbe fires the blockbuster:

“This gives the power to each one of us, amidst Klal Yisroel, and more than this the expansiveness (“rachvus”) and the broad reach (”hispashtus”) of the title Admur.“

Each one of us an Admur?? Isn’t there only one?? Well, from the sons of the Tzemach Tzedek the Rebbe proves that the spiritual level of Admur is not limited to one individual at a time.

(So it is with the title of Admur, but not so with “Rebbe”. For there can only be one head, as the Rebbe explains elsewhere).

The Rebbe straight away asks: when does this apply? When there is the preparation of Yom Tov, when we ask Hashem to bestow upon ourselves personally the lofty spiritual levels mentioned by the prophet Yeshaya, above.

The Rebbe calls the recitation of this text a tremendous wonder (“der pele hachi gadol”). Why? Because we delay taking out the Torah to recite this request for things that were said by the prophet Yeshaya about Moshiach. We are asking Hashem to bestow upon us these spiritual levels that are bestowed to Moshiach!

The background to the idea is not new, the Rebbe mentions it many times in a more round-about way. For one example in Dvar Malchus, see Va’eira, ch. 11:

Continue reading →
Kuntres Beis Rabbeinu Sh’b’Bavel: The Place of the Beis Hamikdosh in Golus
by

Kuntres Beis Rabbeinu Sh’b’Bavel: The Place of the Beis Hamikdosh in Golus

In honor of the laying of the cornerstone of the expansion of 770 Eastern Parkway on 17 Elul, 5751, we present this vital explanation of the significance of the building.

“I will be for them a small sanctuary (mikdash me’at) in the lands where they will come.” (Yechezkiel 11:16)

Our sages explain this posuk to mean that even outside of Eretz Yisroel, in the place and time of golus, there is a “small mikdash” which is a scaled-down example of the “great mikdash” in Yerushalayim.  Rebbi Yitzchok in the gemora (Megillah 29a) said that this refers to the shuls and study halls in Bavel (Babylon), and Rebbi Eliezer said that this is “Beis Rabbeinu sh’b’Bavel” — “the house of our Rebbe in Bavel”.

The Rebbe, as might be expected, holds that these two sages do not have an argument, that each one surely agrees with the opinion of the other; the only difference is what they consider to be the main and most important fulfillment of the prophecy of “mikdash me’at“.  Rebbi Eliezer holds that it is the study hall (place of learning) and shul (place of Tefilla) of “Rabbeinu”.  Every shul possesses this quality in a small measure, but the primary and most complete manifestation of it is in the shul and study hall of the Rav whose Torah decisions are followed by the people of the city.  And, in a fuller sense, there is one place which is the main “mikdash me’at” in the time of golus: the shul and study hall of the leader of the generation.

Our sages state that “Everywhere that Yisroel were exiled, the Shechina was exiled with them.”  The sages in our gemora asked where in Bavel is the Shechina to be found?  Abaye answered: in the shul of Hutzal and the shul of Shaf v’Yosiv in Nehardea — sometimes here and sometimes there.  These were two unique shuls in Bavel, the first being close to the study hall of the revered Ezra the Sofer, the second being built from stones that were brought from the Beis Hamikdosh in Yerushalayim and “the Shechina was always found there” (Rashi).   It called “Shaf v’Yosiv” (meaning “uprooted and [re]settled”) to indicate that “the Mikdash travelled and settled there”.  It was literally the Beis Hamidkash of that generation, as “the revelation of the Shechina that was in the Beis Hamikdosh in Yerushalayim (and nowhere else) traveled and settled in this special place in Bavel, in place of the Mikdash in Yerushalayim.“

Of course, the Shechina dwells in every shul where Jews gather for Tefillah, and every study hall where they learn Torah, but nowhere is the Shechina more revealed than in the Beis Hamikdosh in Yerushalayim, or (in the time of golus) in these special buildings.   Similarly we find that “in the future the shuls and study halls of Bavel will be established in Eretz Yisroel” — this is true of every shul and study hall, all of which will be connected to the Third Beis Hamikdosh in Yerushalayim.  And when these places are relocated to Eretz Yisroel, the revelation of the Shechina will also return to Eretz Yisroel, and there will no longer be a revelation of the Shechina outside the land of Israel where the “mikdash me’at” stood.  The Rebbe adds (quoting the Maharsha): Continue reading →

Parshas Nitzovim, 5751: The Intrinsic Connection
by

Parshas Nitzovim, 5751: The Intrinsic Connection

The Rebbe brings out from a year where Rosh Hashana falls out on Monday and Tuesday an emphasis on the special value of the avodah of Yidden.  The world as it was first created was perfect, but it was a limited level of perfection.  Only through the avoidah of Yidden — an infinite neshoma enclothed in a limited physical body — can the world transcend itself and achieve a higher level of perfection.  This is the idea, discussed in other sichos, of 10 and 11: the number 10 represents original perfection, and the number 11 transcends that original perfection.

The Rebbe also returns to the concept mentioned in last weeks sicha: that a Jew’s connection to Hashem is intrinsic and not dependent on his performance of Torah and Mitzvos.  Torah and Mitzvos simply serve to reveal his intrinsic connection.  The Rebbe says that by emphasizing a Jew’s essential connection to Hashem this serves to in turn bring out a greater commitment to Torah and Mitzvos — because in truth a Jew really only does Torah and Mitzvos because this is an expression of his true nature.  In other words, we remove all aspects of fear of punishment and we find that he will do mitzvos even more enthusiastically!

And, as the Alter Rebbe said, that Moshiach’s arrival would be publicized in the newspapers, the Rebbe states:

May the Redemption come immediately, indeed, may it be that it has already come. For the newspapers have already written about Moshiach’s coming — may they continue to write more and may these articles be in the past tense for Moshiach’s coming will already be a reality.

Moshiach in the Newspapers (Photo: Marc Asnin)

Moshiach in the Newspapers 15 March, 1992 (Photo: Marc Asnin)

[Ki] Savo 5751: Hashem’s Will is Really Yours
by

[Ki] Savo 5751: Hashem’s Will is Really Yours

The midrash says that there are two “firsts”, Yisroel and the Torah, and we don’t know which came first.  Until we see that in the Torah it states “command bnei Yisroel”, “say to Bnei Yisroel” , now we know that Yisroel came first.  This is the concept of Bikkurim.

The Torah commands us that upon entering and settling Eretz Yisroel, we are to offer Bikkurim, the “first fruits” of the 7 species of which Eretz Yisroel is praised.  These first fruits, the initial blossoming of the seven species, are brought to the Beis Hamikdash in Yerushalayim, placed in a basket, presented to the Cohen and given to Hashem.

It turns out, then, that these first fruits achieve the highest purpose that is attainable — to be offered to Hashem in the Beis Hamikdash.  The purpose of having fruits in the world, of the world itself, is represented by Continue reading →

Ki Seitze: Adding “the” Mitzvah
by

Ki Seitze: Adding “the” Mitzvah

The ruling of the Rambam is well-known: every individual should consider that the fate of the entire world is in his hands. By performing a single mitzvah, one person can tilt the scales of judgement and bring salvation to himself and the world.

In the Sicha of Ki Seitze 5751, the Rebbe describes how the reward for Mitzvos is, metaphorically, locked in a chest. This chest is in the possession of all Jews.*

Screenshot_2018-08-22-15-46-09-1-2

“Not only that, but he has the ability and the permission to open the chest (and to reveal the reward) any time he wants — by adding “one mitzvah” more, that through this [mitzvah] ‘he will tilt the scales…'”

Those who learn the Sichos are already familiar with this Rambam (the Rebbe showed an enthusiasm for this Rambam over the years). But, in general, the Rebbe adds a new dimension in his use of sources, and especially regarding the Sichos of Nun-Alef/Nun-Beis we should be on the lookout for new dimensions of understanding.

We offer the following insight: Continue reading →

Ki Seitze: Tasting the Reward Now
by

Ki Seitze: Tasting the Reward Now

Two parshas are read this Shabbos: Ki Seitze (“when you go out to war on your enemy”) in the morning, and in the afternoon the first section of “Ki Savo” (“when you will enter the land to inherit it and to settle it…”).  Thus, on one single Shabbos, we have two seemingly opposite lessons from the Torah: going to war against an enemy (the avodah of golus), and settling the land (the reward of the Messianic Era).

Since everything is guided by Divine Providence, we have to learn from this combination: that we can Continue reading →

Shoftim: Prophecy Before the Geuloh
by

Shoftim: Prophecy Before the Geuloh

The sicha of this week, parshas Shoftim, is unquestionably one of the most significant talks the Rebbe ever gave.

The Rebbe opens the sicha by reiterating that since we have already finished all the work that was required of us in the time exile, and we are “all standing ready” to greet Moshiach, we are now already holding at the time of the fulfillment of the prophetic promise “I will return your judges…and your advisers”.

Explaining the difference between them: a judge is higher than the one whom he is judging, and has no need to explain his rulings.  He issues a ruling and it must be obeyed.  (And if there is resistance to fulfilling the ruling of the judge, there are police forces to execute these judgments).  An adviser, however, is on the same level as the one he is advising, and his role is to explain the judge’s ruling in a way that makes sense to the person.  This way, the person can grasp how it is in his own best interest to fulfill the rulings of the judge, which brings about that he will fulfill them eagerly and willingly, with no need for police enforcement.  (In the terminology of Chassidus: one obeys the judge out of bittul and kabbalas ‘ol, in a manner of makif; whereas the adviser enables the person to obey the judge with his own understanding, so that it comes into pnimiyus.)

Since the combination of judges and advisers is part of the prophecy of the Messianic era (as opposed to judges and police, which is in the time of exile), we have to start preparing ourselves now by living in this manner already.  This makes us into a vessel to receive these revelations, and also Continue reading →

Re’eh: Publicize Geuloh in Every Place
by

Re’eh: Publicize Geuloh in Every Place

The name “Elul”, the month which begins in some years on Shabbos Parshas Re’eh (as it did in 5751 when this sicha was spoken), famously stands for “Ani L‘dodi V‘dodi Li”, “I am for my Beloved, and my Beloved is for me”.  The first part of this verse, “I am for my Beloved”, refers to the avodah from below to Above, the second part (“and my Beloved is for me”) reflects the awakening from Above which follows.  In other words, in Elul we serve Hashem from our own power (taking a spiritual accounting, repenting for what is lacking, and making spiritual improvements) and this generates the Awakening from Above which are the lofty revelations of Rosh Hashanah and Yom Kippur.

The Sheloh writes that there is a connection between every parsha and the days when it comes out, meaning in our case a connection between parshas Re’eh and the month of Elul.  But whereas the emphasis in Elul is the avodah from below to Above, the very first verse of our parsha is the opposite: “See I am giving you today blessing”, from Above to below.  These are completely opposite?!  The Rebbe explains this seeming contradiction by first pointing out that although Elul is a month of avodah from below, but the initial letters of Elul include both aspects–below to Above (“I am for my Beloved”) and Above to below (“my Beloved is for me”).  More than that, the avodah of Elul itself includes both.  It is explained in Chassidus that in the month of Elul “the King is in the field”, meaning that there is a lofty–but hidden–revelation from Above which gives the potential to each and every Jew to bring himself, through his own effort from below, to be suitable to enter the King’s royal chambers on Rosh Hashanah.  Thus, the avodah of Elul is inclusive of both inyonim.

The Rebbe notes that:

The avodah of the person from below to Above (“I am for my Beloved”) is (not on a lower level, as implied by it coming from “below”, which is limited by the limitations and state of the person, but rather it is actually) a higher level (“Above”) which is above all limitation.  This is because as regards the true inner state of the Jew, the neshoma of the Jew, which is “truly a piece of G-dliness Above”, the level of Yechida, is in fact in a perfect state of unity with the Holy One, blessed be He.

All he needs to do is to reveal his true reality, that he is one with the Holy One, blessed be He.  This is accomplished by serving Hashem in a way which transcends limitation, avodah which comes from the essence of his existence, which is that he is one with the Holy One, blessed be He.  And because this is the essence of the existence of every Jew, it is relevant even at the beginning of his avodah.

Having said all that, the Rebbe proceeds to give “standing orders”:

It is incumbent to publicize and awaken in every place the avodah of Elul and, with particular emphasis, the inyan of Geuloh, which in fact permeates all of this avodah.  All must be permeated and done with the spirit of the Geuloh (including, and especially, through learning Torah on the subjects of Geuloh and the Beis haMikdash), amidst anticipation and complete certainty that immediately we are seeing with fleshly eyes that “Behold, this one (Melech Hamoshiach) comes”.

Simply put: to proclaim and to publicize in every place — with words that come from the heart — that the Holy One, blessed be He says (through his servants the Prophets) to every single Jew “See, I am giving before you today blessing”, until that literally today mamash we see with fleshly eyes the blessing of the true and complete Geuloh.

[And we should add and emphasize that this declaring and publicizing of the above must be also via those who claim that they still didn’t completely “get it”, meaning completely grasping and understanding in a conscious manner.  Since they also are complete in their belief, they are able (and thus, they must) publicize these things to others, beginning with their families (for surely they need not “suffer” from the fact that this matter is still not sitting well with him intellectually), and also all those who are found around him, every single Jew, and certainly through the proper effort the words will be accepted and will bring about the desired effect, including also in the one who is proclaiming and publicizing, that by him it will be internalized properly, etc.].

I have to proclaim and publicize even if I’m not completely with it?  Yes, even one who is not completely with it.

Perhaps if all of us took these words of the Rebbe seriously and acted on them properly, we would already see it with fleshly eyes.  It’s still not too late — “Today, if you will heed his voice“.