Tazria-Metzora 5751: Spiritually Complete But Still Suffering Exile

Dvar Malchus Tzaria-Metzora 5751

This Generation is Completely Rectified; Remaining External Signs of Disease Can Be Rectified Through Torah—Learning About Moshiach Speeds Geulah.

For this sicha it is necessary to define the following terms: Tzora’as—a supernatural illness where certain types of lesions appear on the skin (not the physical disease of “leprosy”); Metzora—One who suffers from this illness (sometimes called a ‘leper’); Nega (plural: Negoyim)—the general name of the lesions associated with the disease.

Moshiach in Exile is Called “Metzora

With the completion of the month of Nissan of the year 5751 [when the sicha was spoken] “all the end times have passed” (“kolu kol hakitzin”): both ketz hayamim and keitz hayemin, in a simple sense (”kipshuto mamash”).   [Ketz Hayamim=the end of the “left side” of klipa; Ketz Hayemin=the end (meaning: the starting point) of the “right side” of holiness.]  This is in addition to the fact that the statement “kolu kol hakitzin” was said in the times of the Gemara. [The Rebbe is making clear that he is not merely quoting the gemara, but that something new has taken place that was not included in the intent of the sages.  The “Ketz HaYemin” is a most noteworthy expression, indicating more than the just end of exile, but also the beginning (although still concealed) of Geulah.]  The parsha Tazria begins with the words “a woman who gives seed and gives birth to a male”—this hints at the birth (revelation) of the soul of Moshiach.  Giving seed, this refers to our deeds and effort (“avodah”) in the time of exile, followed immediately by the sprouting—the complete Geulah.

Metzora refers to Moshiach; as our sages say: he bears our sicknesses.  The name of Moshiach in the time of exile is “Metzora”.  The opening words of this parsha, “This is the Torah of the metzora on the day of his purification”—the day of his purification, the day that his nega (skin lesion associated with tzora’as) is healed, meaning his condition when he is revealed and redeems the children of Israel in the true Geulah.

What is the connection?  Tazria is birth, meaning Geulah; metzora is one who needs to be brought to purification.  Seemingly, if the eternal Geulah is born, it is not related in any way to the state of a metzora, who is connected with exile.  However, the content of parshas Tazria is all about the various types of lesions of a metzora, a matter of exile.  And parshas Metzora teaches the laws of the purification of the metzora—the matter of Geulah.  Seemingly, it should be reversed.

Tzora’as—Illness After Completing Everything

The verse that begins to describe the illness of tzora’as states “A man who has a on the skin of his flesh…”  The word for man here is “Adam”, “Adam is a great level, the perfection of everything” (Zohar Tazria, 48a).  Although he has rectified everything, nonetheless, on the skin of his flesh the evil is still not refined, the waste material remains.  He has refined his nefesh and his body, only the ends of his garments are still not refined; but this is only an external matter.  [Let us recall that according to Chassidus the garments of the soul are thought, speech, and action.] This condition is not connected at all to the “essence” (etzem, atzmiyus) of the person, not even to his flesh which changes through eating and drinking.  It is only related to the skin which surrounds him externally.  And even this—there is a nega present on the skin (from the word “nogea”, meaning to touch—not even the skin itself is really affected).

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Shemini 5751: Unifying the Limited and the Unlimited

Periodically parshas Shemini (“Eighth”, referring to the 8th day of setting up the Mishkan in the desert) is read 8 times (this occurs outside of Eretz Yisroel in a non-leap year when Pesach falls out on Shabbos).  This gives rise to the expression “Shemini Shmoneh Shmeina”, meaning “[When parshas] Shemini (“Eighth”) [is read] Shmoneh [eight times, then the year will be] Shmeina [fat]” — with material and spiritual abundance.  (And is drawn into all the years until the next time it will be read 8 times.)

The “eighth” that is mentioned in this parsha is the beginning of the indwelling of the Shechina in the Mishkan. The world derives from 7,  which represents G-dly light as it is enclothed in the Creation. The number 8 represents the G-dly light above Creation, and it is specifically on the 8th day that we find the Shechina being revealed in the Mishkan.

Ultimate Purpose of Creation

Hashem’s intent in creating the world is that the G-dly light that is above the world (represented by Shemini, 8th) will not remain separate but rather will be drawn down to be revealed in the world in a way that the world, on its own terms, will be able to receive this revelation.  This means the revelation above limitation being unified with limitation itself. When these two aspects are unified, the recipient beomes a vessel to accept this revelation in an internalized way — the revelation of the Shechina in “the work of your hands”, the Mishkan.

This is exemplified in the words of the Sages that the place of the Aron Kodesh (containing the Luchos) transcended limitation (“eino min hamida”).  The Aron itself had precise measurements, but the place transcended limitation, meaning limitation and unlimited together, that the unlimited can be grasped by within the bounds of the lower (limited) entity.  The Rebbe explains this in another Sicha:

The Talmud states that “the position occupied by the Aron did not take up any space.” That is, the Aron had definite physical dimensions — 2½ cubits length, 1½ cubits width, 1½ cubits height. Logically then, when placed in the Holy of Holies, the Aron should have occupied this amount of space. Yet, the Talmud tells us, it took up no space at all! This is logically impossible — for it is the synthesis of two opposites: the finite and the infinite. Yet in the case of the Aron, it existed… Not only did the Aron transcend the limits of nature (itself a great miracle, since the Aron was made of physical gold), but simultaneously the finite and infinite co-existed together in it: the Aron had definite physical limits, yet took up no space…Its concept is made possible from a level that transcends both of them, allowing the synthesis of these two opposites. (From sicha of 23 Elul, 5742)

We find this as well in the avodah of a Jew — there is his limited and measured avodah, as befits his level, to make himself into a vessel to internalize the revelations.  And additionally there is the avodah of “with all your might” (b’chol me’odecha) — a vessel to receive G-dliness above the limitations of the person.  The ultimate goal is the unification of these 2 forms of avodah.  To summarize: Shemini (8th) is the unlimited, whereas  Shmoneh (the number 8) is the unlimited as it is contained in the qualities of limitation (7): the unification of limited and unlimited, the ultimate intent of Creation.

The revelation of the level of G-dliness that is above the limitation of world is specifically via the avodah from below to above — within the limitations of the world.  As with the 8 which comes specifically from the 7 that precede it.  Thus we find that the limited and measured avodah is connected (in its source) with the highest level (above the source of the unlimited).  Similar to what we find with the Aron — the concept of “eino min hamida” (transcending limitation), comes specifically because the Aron had defined measurements.

Transforming the Exile (“gola”) Into Geuloh

Chesed and Gevurah are the spiritual root of limited and unlimited.  Chesed, is the attribute of “kindness” and giving.  Gevurah, the opposite.  The Alter Rebbe explains that it is  not tzimtzum (contraction and limitation), but rather the attribute of “might” that can overpower other forces (“hisgabrus haChayus”).  Gevurah is not the absence of Chesed, but rather a higher level of might that can conceal the ChesedGevurah brings about exile, but is itself a powerful level of Kedusha, as explained in Chassidus regarding the special quality of “the light that comes from the darkness”.

Geuloh, as explained many times in the Rebbe’s Sichos, is attained by adding to the word “gola” (exile) the letter “alef” (representing the Holy One, blessed be He “Alufo shel olam”).  This adding of the letter “alef” is accomplished via “our deeds and our avodah during the time of exile” upon which the Geuloh is dependent.  Through this, the exile itself (“gola”) becomes Geuloh.

 The main thing is that through “our deeds and our Avodah during the duration of exile” we bring the Geuloh.  It is specifically the concealments and limitations of exile which give the strength to bring Geuloh.

This is similar to statement of our Sages: “everyone who fulfills the Torah amidst poverty will in the end fulfill it amidst wealth.”  Via the poverty of exile, “there is no one who is poor except in knowledge” (“ein oni ela b’da’as”), we receive the true wealth of knowledge and wealth in the simple sense — in the true and complete Geuloh.  This is especially since we have already fulfilled any obligations to endure the limitation of “poverty” (in the previous generations) [meaning — primarily — poverty of knowledge].  Now there is freedom and abundance (“harchava”) in a simple sense from the kingship of the nations.  [For more explanation, see Inyonei Moshiach and Geulah #8.]

Thus, we can learn Torah and fulfill Mitzvos in a relaxed state of mind and body (“menuchas hanefesh and menuchas haguf”) with “wealth” in Torah — via the printing of many seforim, some of which had been hidden until now.  For this reason the Geuloh will have both the positive quality of Geuloh and the positive quality of Golus (the quality of avodah performed via compelling one’s self (“hiskafya”), limitation and constriction, “amidst poverty”…)

Geuloh Hasn’t Come — Proof That it Depends on Us

Since the Geuloh hasn’t yet come, this itself is proof that it is dependent on “our deeds and our avodah” of this generation.  It is specifically through avodah amidst boundaries and limitation and concealment (which derive from Gevuros), because amazing powers are hidden away within them — powers which can bring the Geuloh.

There is a rule that “The Holy One, blessed be He, does not demand of us more than we have the power to accomplish, so therefore we have the power to bring the Geuloh (since that is what is demanded of us).  To be a partner with Hashem in this, not just to help.  A partner implies being involved in all the details in a complete manner.  Since a Jew is a part of G-dliness (chelek Eloka) he possesses the greatest powers to bring about the greatest things — until even the command “be Holy because I am Holy”, upon which our Sages comment “Holy, like Me” — with certainty!

Shemini5751_AddInTorah

All of us have the responsibility to add in avodah to bring Moshiach in actuality.  There is no room to rely on others — each one needs to do the avodah of “to serve my Master” by himself, and he is given the powers to do this.  How so?  By adding in Torah and Mitzvos — the revealed and the Pnimiyus, and fulfilling Mitzvos in an exemplary manner and influencing others to do the same.  Spreading Torah and Yiddishkeit and the wellsprings of Chassidus outward, the latter especially brings about “the Master comes” — this is the King Moshiach.  And all of this amidst anticipation and yearning for the Geuloh.Shemini5751_AddInTorah2

Tzav 5751: Moshe “the G-dly Man” Has Power to Redeem Us

The sicha opens by mentioning that this Shabbos was Shabbos Hagadol, the Shabbos when we commemorate what the Shulchan Aruch calls “the beginning of the Geuloh and the miracles”.  This does not refer to the 10 plagues (9 of which already occurred by this time), but to the armed revolt of the first-born Egyptians who demanded from Pharoah and the elders of Mitzrayim that they let the Bnei Yisroel leave Egypt.  When Pharoah refused, the first-born took up arms and killed 600,000 Mitzriim.  The Rebbe is connecting this with the Gulf War (which ended 2 weeks before Shabbos Parshas Tzav), when the “first-born” (the strongest nations) took up arms against a tyrant who was threatening the Jewish nation.  Recall the words of the Shulchan Aruch: “the beginning of the Geuloh and the miracles”.

But the focus of this sicha is on the redeemer, on Moshe Rabbeinu.  What makes him singularly capable of redeeming the Yidden from golus Mitzrayim?  (And since “the first redeemer is the last redeemer” (Moshiach) — this applies also to the final redemption.)

The Rebbe explains that Moshe is uniquely qualified, and endowed with the ability, to bring the Geuloh.   To understand this, the Rebbe defines for us the meaning of Geuloh: “the revelation of G-dliness down below in the redemption from Egypt is in order that Yidden, as they are found in the world, can see, and recognize, and know the Eybershter.” Seeing the miracles (which began on Shabbos Hagadol) enable Yidden to have a Geuloh, “freeing them from the limitations of world, the enslavement to worldly assumptions and servitude to the various limitations of world.” The miracles Hashem shows us are not an end to themselves, but are motivating and enabling us to march out of our state of golus by ourselves.

All of this comes about through Moshe Ish HaElokim — Moshe the G-dly Man (Tehillim, kapital 90).  By referring to him as a G-dly Man (איש האלקים) the Torah is indicating that Moshe unifies two levels: power above the world (Elokim) and the level of enclothing in the world (man).  Thus Moshe, possessing both these levels (“ish” and “Elokim”), is a connecting intermediary (ממוצה המחבר) who connects G-dliness with the world (being that he is openly connected to G-dliness even as he is also enclothed in the world).

More than that, the Rebbe explains a second “unification” indicated in the expression “Moshe ish haElokim”: the level of “Moshe” and the level of “Ish HaElokim”.  Moshe is the name he received when he was pulled from the waters of the Nile by Basya bas Pharoah: “I drew him from the water” (מן המים משיתיהו).  As explained in Chassidus, this is referring to the lofty level of Moshe’s neshoma, that it derives from the highest, hidden worlds (עלמא דאתכסיא), the world of Tohu which is likened to water.  According to this explanation, the level of “Moshe” is entirely above the world, G-dliness that has no relationship with the world.  “Ish HaElokim” (here we look at it as a single title) refers to the unification of “Ish” and “Elokim”, meaning the unification of world with the level of G-dliness that has a connection to world.  Moshe Ish haElokim unifies all these levels.

Although not mentioned in this sicha, the Rebbe explains in a maamar just how lofty the aspect of “Moshe” really is — not only higher than Elokim, but also higher than YKVK.  And the various levels of YKVK:

Sefer Hamaamarim 5718, parshas Shemini

Moshe reaches the Essence, Atzmus (עצמות) mamash.  The verse that states “and Yisroel saw the mighty hand that Hashem had used in Mitzrayim…[and they believed in Hashem] and in Moshe His servant” goes from the lower levels to the higher levels: “That Hashem did…” this is the lower name YKVK; “and the people saw Hashem…” this is the higher name YKVK; “and they believed in Hashem” this is the name YKVK that is in Atzmus.  And after that it says “and in Moshe His servant”, from which it is understood that Moshe is higher even than the aspect of YKVK that is in Atzmus.  And therefore he has the power to unify and to draw down the aspect of YKVK that is in Atzmus [into the world] that it should shine openly.

This loftiness of Moshe generates not only miracles that are enclothed in nature (the name Elokim) but miracles completely above the way of nature.  And all of this is for us: that we will “…see, and recognize, and know the Eybershter…” and thus be freed from “the limitations of world, the enslavement to worldly assumptions and servitude to the various limitations of world”.

All of the above is meant to lead us to perform our service of Hashem in a miraculous manner.  We must reveal the “Tzaddik” within us — not only the “Tzaddi”, but the “Tzaddik” (with the addition of the letter Kuf ק).  This implies using free choice to choose the side of holiness (“Tzadi” — “My side”), which has the power to elevate even those aspects which are “below the line”, just as the letter “kuf” has a leg which reaches “below the line”.  When the Yidden, who have free choice (due to being enclothed in wordly bodies), choose the side of holiness, their choice adds the “kuf” to “Tzadi”, making “Tzaddik”; this gives the power to transform the world and it’s inhabitants, that they should also agree.

Again, the Rebbe is repeating to us that the Geuloh is not a passive fireworks show of miracles, but rather it gives us the “green light” to get to work and reveal the redemption through our own actions.  This is assisted by our recognition of the miraculous state of the world, which occurs through Moshe the G-dly man, the first redeemer and the last redeemer.

Vayikra 5751: Miraculous Conduct

The sicha of Parshas Vayikra is the first sicha of the Dvar Malchus cycle (the sichos from Vayikra 5751 until Vayakhel 5752).  The focus of this sicha is a recurring theme in all the sichos from these 12 months: drawing the miraculous (which transcends nature) into the natural order of things.

The demonstration of this in our sicha is the special occurrence that occurs once in a few years: Rosh Chodesh Nissan comes out on Shabbos.  In such a year, three Sefer Torahs are removed from the Aron Kodesh to be read: the regular Sefer for the parsha, a second sefer for Rosh Chodesh, and a third sefer for the annual reading of  “Parshas Parah” prior to Pesach. The only other times 3 sefer Torahs are taken out are Simchas Torah (every year) and Shabbos Chanukah on Rosh Chodesh (not the case every year).

The 3 sefer Torahs of Simchas Torah are described by the Rebbe as “t’midin“, a regular offering in the consistent, fixed order of things.  The 3 sefer Torahs of Shabbos Rosh Chodesh Nissan in such a year as 5751, an infrequent occurrence, is in the category of “musafin“, something “additional” to the usual order of things. It is also implicit in the nature of the readings on those days: on Simchas Torah we read “Bereishis”, Hashem creating the world as it conducts itself according to nature; and, on Rosh Chodesh Nissan the first mitzva (counting the months) “החודש הזה לכם”, which the Rebbe refers to as the miraculous conduct of the world.  Not only that, but Nissan is called “the month of Redemption”, implying also a Redemption from conduct in accordance with nature, transcending those limitations and proceeding to miraculous conduct.

The Rebbe, as one might expect, emphasizes the unification of these two dimensions:

“the ‘miraculous conduct’ is drawn down and permeates (also) in the matters of the world in actual action… that the avoidah of actual deed in the matters of the world is not in the usual way, like natural conduct, but rather like miraculous conduct, above his nature and the manner to which he is accustomed.”

The Rebbe, before our very eyes, has shifted the meaning of “miraculous” onto us.  This year of 5751, “it will be a year that I will show wonders” (תהא שנת נפלאות אראנו), follows the “year of miracles”, 5750 (תהא שנת ניסים), in which there were the miracles of the Gulf War, the end of Communism, the breakup of the Soviet Union, and swords into plowshares — great wonders “out there” in the world. But here in this Sicha the Rebbe is letting us know that the real focus is our miraculous conduct in Torah and Mitzvos — going beyond our own nature, beyond that to which we are accustomed, that our performance of Mitzvos should be “miraculous” compared to our nature and regular conduct (comparable to 3 sefer Torahs of Shabbos Rosh Chodesh Nissan).  In the Rebbe’s words: “the addition and meaning in avoidah in a way of  ‘miraculous conduct’ in the avoidah of each and every Jew…until the perfection of the avoidah…” 

The Rebbe even provides us with a practical example: giving tzedaka in a way that transcends limitations:

… Even after he has given properly for holiday needs (צרכי החג) — he needs to make an accounting that reflects the additional blessing he will receive from Hashem in the meantime [as a result of the tzedaka he gave for holiday needs], and therefore his maaser and chomesh obligation [tithing 10% and 20%] has increased as well, and thus he needs to increase what he gives for holiday needs. And more than this: he can and must add in giving for holiday needs (beyond maaser and chomesh) even before he sees the results of the increased blessing. The more he will increase his giving for the needs of the holiday, likewise the blessing of Hashem will increase with abundant wealth

Based on what was explained previously, the miracle is not the “abundant wealth” one will receive, but rather the miraculous conduct of giving tzedaka beyond his accustomed manner (which is what draws down the abundant wealth). In other words: we are the miracle. (And if we are not, then we had better to get to work and become the miracle in our performance of Mitzvos!)

The Rebbe’s emphasis here is on doing things “not in the usual way…but rather…above his nature and the manner to which he is accustomed.” We can recognize how this is a fitting “opening statement” to the sichos of Dvar Malchus, in which the Rebbe introduces us to the concept of “living with Geuloh”, transcending the previous generations in this respect.  And even  more fitting when we contemplate that these sichos of Dvar Malchus are also a prelude to the events of Chof-Zayin Adar and Gimmel Tammuz, which brought about a dramatic “paradigm shift”: the centrality of “taking orders” becoming eclipsed by the necessity of “taking initiative” — a shift which demands going “above his nature and the manner to which he is accustomed.”

Vayakhel 5752: Ingathering of the Exiles Has Begun

The sicha that was said on Parshas Vayakhel, 5752 was never properly edited, due to the event of the following Monday,  27 Adar.  (On 27 Adar the Rebbe had a stroke while visiting the Ohel of his father-in-law, the Previous Rebbe).  Nevertheless, the brief overview (“rashei dvorim“) that was written up and presented to the Rebbe after Shabbos was (uncharacteristically) marked up by the Rebbe.  Thus, it passed before the Rebbe, and what needed correction was corrected.

In this overview of the sicha, it says:

…we see in recent years how there has been a “vayakhel” (gathering) in the simple meaning of the word — the ingathering of the exiles (“kibbutz goliyos”) of bnei Yisroel from the entire world, who are going up to Eretz Hakodesh.  This aliyah is incomparable to those that once were in the previous generations.  [To point out that Rabboseinu Nessienu were not in the Holy Land, not even for a visit, and even the trip taken by the Friedicker Rebbe was because he was unable to visit the resting places of his predecessors in Rostov, Lubavitch, and the like].

For all the prior years of the Rebbe’s leadership, the Rebbe was adamant in saying that Jews going to Israel is not the ingathering of the exiles (“kibbutz goliyos”), because the ingathering of the exiles must be done by Moshiach.  But here the Rebbe in fact calls it “kibbutz Goliyos”!?

We can say that what has changed is that now the aliyah — the Jews who were leaving the former Soviet Union, in particular — was coming about through Moshiach himself, and thus it does fulfill the requirement of Kibbutz Goliyos!

It should be that this expression, “Kibbutz Goliyos”, is of monumental significance.  One of the requirements of Moshiach to be identified as “certainly Moshiach” is that he gathers in the exiles.  As the Rambam says: “if he builds the Mikdash in its place and ingathers the exiles we know with certainty that he is Moshiach.”

In addition to this, the Rebbe explains in the Kuntreis Rabbeinu sh’b’Bavel that the Rambam rules that Moshiach “builds the Mikdash in its place”, a phrasing which allows itself to be read as “in his place”, referring to the small mikdash (מקדש מעט) in the time of golus, before the Geulah.  How “literally” to understand the Rebbe’s explanation there is strengthened by our sicha about Kibbutz Goliyos, because the Rebbe explains elsewhere (the Chassidic discourse “Gadol Yehiyeh Kavod Habayis Hazeh…”):

the Redemption, (the ingathering of the exiles,) will take place after building the Beis HaMikdash…this dimension comes about through the Third Beis HaMikdash…For the Third Beis HaMikdash, includes all the influences and qualities that will later be revealed.

Meaning that the Ingathering of the Exiles is fueled by the 3rd Beis Hamikdash, and if the Rebbe can say that it has begun then there must be a Mikdash built that is bringing it about.   This, 770 Eastern Parkway becomes not only the place where the Mikdash will be revealed in the future, but in fact it is presently — now — the Beis Hamidash in his place (the place of Moshiach before the Geulah, in accordance with the halachic ruling of the Rambam)!  Because if the 3rd Beis Hamikdash was not present, there could not be Kibbutz Goliyos (as explained in the maamar quoted above).

 

Ki Sisa, 5752: Lift Up the Head of Bnei Yisroel

The sicha of parshas Ki Sisa, 5752 is the last fully-edited sicha we received from the Rebbe until now.  The Rebbe also farbrenged on Shabbos Veyakhel, the following week, but due to the stroke that sicha was not edited by the Rebbe (although the Rebbe did read and, uncharacteristically, comment on the “rashei dvorim” (overview) that was written up Motzie Shabbos).*

In this sicha the Rebbe perhaps hints at the events of 27 Adar I, and later Gimmel Tammuz by speaking of the descent for the sake of ascent and mentioning the verse “for a fleeting moment I abandoned you”:

Since this descent is merely a means to lead to a greater ascent, it is brief — to borrow a phrase “for a fleeting moment I abandoned you.” The ascent which follows it, by contrast, is eternal. This pattern will be expressed in the ultimate Redemption. It has been preceded by an awesome descent, this present exile, but it will lead to a great and eternal ascent, “a redemption never to be followed by exile.”

The sicha, as the Parsha, speaks of the sin of the Golden Calf, and although the Rebbe doesn’t mention this we know that the sin came about because Moshe Rabbeinu failed to come back down from the mountain at the time the Bnei Yisroel thought he had said.  Because they lost faith in Moshe they sinned with the Golden Calf.  As mentioned in various sources, the period when Moshiach is concealed is, among other things, an opportunity to rectify this failure–by waiting for Moshiach and not losing faith.

There is also a reference to the bodily refinement that Moshe underwent on the mountain, and that once there is no need for further refining of the world (“avodas habirurim is finished”), then Moshe can “drop the mask” which he wore and reveal his true essence.  A strong hint, perhaps, to how we relate to the Rebbe in this period of, apparent, concealment:

…this revelation [of the 2nd tablets which Moshe himself carved] reflects a fusion of materiality and spirituality which brought about an elevation within the physical person of Moshe himself causing his face to shine.  Indeed, this revelation was so great that it was necessary for Moshe to place a veil over his face. This veil was necessary, however, only when Moshe and the Jewish people were involved with worldly matters, the refinement of the world at large. When Moshe communicated G‑d’s word to the people, he would remove this veil.

Moreover, even in regard to the world at large, this concealment is not a permanent factor. Ultimately, through the Jews’ service in refining and elevating the world, they make it possible for there to be a revelation of G‑dliness within the context of our worldly environment. This process will be consummated in the Era of the Redemption when “Your Master will no longer conceal Himself and your eyes will behold your Master,” “the glory of G‑d will be revealed and all flesh will see.”

Furthermore, the verse reads “Ki Sisa es rosh bnei Yisroel”, which is translated as a command to “elevate the heads of bnei Yisroel”.  But “rosh bnei Yisroel” (as the Rebbe states elsewhere, but not in this sicha) is an acronym for “Rebbe”, meaning that the verse can be read “elevate the Rebbe…“!

The sicha also refers several times to the final verse of the Torah (“in the eyes of all of Israel”).  The simple reason is because Rashi on that verse mentions the breaking of the first tablets, which occurs in our parsha.  But, on a deeper level, we see two hints:

  1. A hint to this being the “final sicha” of the Dvar Malchus cycle, which is itself a taste of the “new Torah of Moshiach”, as discussed in this post, that the “first sicha” of the cycle begins with a discussion of Bereishis.
  2. A hint to the idea that all of the revelations of the Geulah, which the Rebbe says have already come into the world, are not in a state of completion until they are visible and revealed “in the eyes of all of Israel”.  The Torah as a whole, and this “Torah of Moshiach” of Dvar Malchus, concludes when the Jewish people, with their own effort, bring about that the Geulah, which is already here, becomes revealed to their eyes.  In other words: “all that remains is to open up the eyes”.

 

Yechi Adoneinu, Moreinu, v’Rabbeinu, Melech Hamoshiach l’olam vo’ed!

* Interesting to note that there were two times the Rebbe was concealed from Chassidim.  The first occurred in 5738 due to the heart attack, the second on 27 Adar I, 5752 due to a stroke.  A fourteen year difference (gematria “Chabad”), and (in simple, physical terms as they appear to us) a progression from a “heart-related” issue (cardiac arrest) to a “brain-related” issue (stroke).

Tetzave 5752: The Day the Essence is Revealed

There are two edited Sichos for Parshas Tetzave 5752.  The first combines several talks given on the days leading up to (and including) Shabbos, whereas the second was said entirely on Shabbos.  They are very different in subject and style, but bound together by a common theme: the Essence of the soul and it’s connection to Hashem’s Essence.

The first Sicha opens with the famous fact that Moshe Rabbeinu’s name does not appear even once in our parsha.  Among the answers given by commentators are that a) it always falls it close to 7 Adar, the day Moshe passed away; and, b) it is in some way a fulfillment of Moshe’s bold statement to Hashem “erase me from Your book” (מחני נא מספרך) if He will not forgive Bnei Yisroel.  More on this later.

The Rebbe then addresses 7 Adar, which is not only the day Moshe passed away; it is also his birthday.  As the Sages tell us: when Haman’s lottery fell out in Adar he was very happy, since this was the month when the Rebbe of the Jews passed away, but he didn’t know that on 7 Adar he [Moshe] died, and on 7 Adar he was born — and the day of his birth is sufficient to rectify the day of his death (כדאי הלידה שתכפר על המיתה).  The Rebbe questions, then, using the proximity of Moshe’s passing as a reason for his name not appearing in our parsha: why should the parsha near 7 Adar contain a hint to Moshe’s passing? Why not his birth (which rectifies his death)?  The other reason (“erase me from Your book”) is also questioned: it is recorded in another parsha altogether!  But, reasons the Rebbe, since they are both given as a reason for the same event, they must be connected. And the Rebbe patiently reveals to us how.

The birth of Moshe in the month of Adar causes the cancellation of Haman’s decree.  Haman was happy with this month for an additional reason: every other month has a special merit (Nissan has Pesach, for example) or a powerful mazal.  But Adar has neither merit not mazal (אדר אין לו זכות ואין לו מזל).  The Rebbe explains that Adar doesn’t have merit or mazal because it doesn’t need them — on Moshe’s birthday his mazal is powerful (מזלו גובר), and since “Moshe is Yisroel and Yisroel is Moshe” the mazal of all of Yisroel is powerful in this month.

What is the mazal of Yisroel? “Mazal” refers to the root of the neshoma Above.  So when we learn that “there is no mazal for Yisroel” (unlike the other nations who have a particular astrological force as their mazal), it means that the Jewish people is higher than these constellations.  The word “ein” אין means “is not” but can also be read as “ayin” — nothingness, a level above the grasp of human intellect.  The Mazal of Yisroel is “ayin”, above the mazalos of the Nations, above the grasp of the intellect, the level of “Above name” (the level where Hashem does not need a name, since nothing else exists there).

The birth of Moshe Rabbeinu (7 Adar) hints at the revelation of the essence of the neshoma, which takes place at birth (when the child does not yet have a name).  It is the revelation of the essence of his existence, and also of Yisroel, which reaches above Hashem’s name (or need for a name): where they are one with His essence (עצמותו יתברך).

So the absence of Moshe’s name in our parsha is connected with it’s proximity to his birth — meaning the revelation of the Essence of his being which is higher than and beyond his need for a name (thus, it doesn’t appear).

And what about the other reason given for Moshe’s name not appearing: his bold declaration of “erase me from Your book”?  Explains the Rebbe, this, too, is connected with the same nekuda.  The day Moshe was born refers to the revelation of his essence (התגלות העצם), which is connected with the essence of Yisroel, and it is the reason for his mesirus nefesh (“erase my name…”) on behalf of the Yidden.  Thus, his birth on 7 Adar — the revelation of his essence and the essence of Yisroel — is what brought him to say “erase my name…”, and thus it is the most fitting time for its symbolic fulfillment: his name not appearing in the parsha.  When? Close to the same revelation of the essence that caused it!

All of this connects to the second Sicha through the same nekudah: the essence of the soul.  The Rebbe examines the Ketores, the 11 spices that were burnt on the golden altar inside the Beis haMikdosh.  The offering of the Ketores is “the main intent of the Mishkan”, and until this avoidah was performed the Shechina did not dwell in the Mishkan.

“Ketores” is from the root meaning “connection”, which the Rebbe explains as the connection of the essence of the soul (עצם הנשמה) with Hashem.

When are the Ketores offered? According to the Rambam, the Seder is that after the sprinkling of the blood of the Tamid sacrifice: 5 of the 7 lamps of the menorah are kindled*, then the Ketores is offered, then the last 2 lamps of the menorah are lit.  The lighting of the lamps of the menorah, explains the Rebbe, refers to neshomos Yisroel in keeping Torah and Mitzvos.

We are left with a question: why is there a need for a “break” in the middle of kindlng the lamps of the Menorah for the offering of Ketores?  Why is there a break for the connection of the essence of the soul (Ketores) in the midst of lighting up Jewish souls through Torah and Mitzvos?  Says the Rebbe: this “break” is to accomplish the main purpose of the Mishkan, which is the indwelling of the Shechina in the world, reflecting complete hiskashrus with Hashem (Ketores) being revealed in the world (the lamps, Torah and Mitzvos).

We might also find a hint here for the situation that would begin two weeks later in Adar 5752, continuing through Gimmel Tammuz, and into our present moment: the “break” that occurs in the middle of lighting up the world (the lamps), at which time the Kohen “disappears” from sight to perform the avoidah of “hiskashrus of the Essence” (ketores, which is performed alone — no one is allowed to see him [“there will not be any man in the Tent of Meeting”]).  Then, while the Kohen who is bringing the Ketores is still out of sight, the last two lamps are kindled (assisted, the Rebbe says, by the avoidah of the Ketores). This could be hinting at our avodah of “hiskashrus of the essence of the neshoma” during the time the Rebbe is out of sight, and our job to imbue this into our lighting up the world through Torah and Mitzvos. And then, “after the completion of kindling the lamps the two of them go out together…that through the lamps will also be drawn down and revealed the level of hiskashrus and connection which occurs via the Ketores.”

(For greater elaboration on the reason for Moshiach bring concealed, see the kuntres “Between Golus and Geuloh”)

* The Rambam holds that הטבת הנרות includes lighting them, see footnote 11 in the Sicha.