Sicha

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

The talk (sicha) of Parshas Vayikra is the first sicha of the Dvar Malchus cycle (the sichos from Vayikra 5751 through 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 or parshas Shekalim that fall out 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.”

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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 noted 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.   Thus, we realize that 770 Eastern Parkway is 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 Geuloh, 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).

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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”.

* 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).

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19-20 Kislev 5752: “We Are in the Days of Moshiach”

In particular in these days — the days of Moshiach — in which we are found now, we need only to “open up the eyes”, and then we see that we are already found in the true and complete Geuloh in the simple meaning of the words, and all of bnei Yisroel are ready in all the details “to approach and to sit down at the table”, a table set with all the delicacies and all good things, beginning with matters of Geuloh, Levyoson and the Shor haBar and the aged wine, and more and primarily, “to know Hashem”, “the earth will be filled with the knowledge of Hashem as water covers the seas.”

 

Sefer Hasichos 5752 page 173

Sefer Hasichos, 5752, p. 173

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The Beis Hamikdosh Here in the Time and Place of Golus

The Rebbe mentions, in the printed sicha of Vayera 5752 (last week), a midrash* which states that the month of Marcheshvan (when the construction of the first Beis Hamikdash was completed, but it wasn’t opened until the following Tishrei) “lost out” and in the time to come the Holy One, blessed be He, will pay her back with the inauguration (chanukas) of the 3rd Beis Hamikdash which will take place in the month of Marcheshvan.

What significance does this have to the events of Marcheshvan 5752, when the sicha was spoken and printed?  Several days after the sicha was spoken, and a day or two before the sicha appeared, in that very month of Marcheshvan, there was a revelation of the Beis Hamikdash.

This revelation was (and is) contained in a small booklet, the Kuntres Beis Rabbeinu sh’b’Bavel, edited by the Rebbe and published in honor of 20 Marcheshvan (birthday of the Rebbe Rashab).  In this Kuntres, the Rebbe explains the words of the Gemara that the following the destruction of the Beis Hamikdash, the revelation of the Shechina which was revealed in the Beis Hamikdash “traveled” from Yerushalayim together with the Jews as they went into golus.  Where did it settle?  In the study hall and synagogue of the leader of the respective generations.  In our generation, explains the Rebbe, this is 770 Eastern Parkway, the study hall and synagogue of the Rebbe, the leader of the generation (of course, the Rebbe makes the reference to his father-in-law, the Previous Rebbe).

Not only is every shul a “mikdash me’at“, a “miniature sanctuary”, but the shul of the leader of the generation is in fact a counterpart to the Beis Hamikdash that stood in Yerushalayim, and the revelation of the Shechina which is present there is the same revelation that was in Yerushalayim.  (If one will ask why we don’t see this, learn the Dvar Malchus of parshas Vayera, wherein the Rebbe explains the difference between something being revealed from Above, and the concurrent need for the recipient to be a fitting vessel for that revelation in order to experience it.)

In other words, 770 Eastern Parkway is the place in golus where the revelation of the Shechina is presently situated as long as the Jews are in golus.  And it will be the first place where the Third Beis Hamikdash will be revealed, after which it will return to Yerushalayim.  In the Rebbe’s words:

Now we can appreciate the unique greatness of Beis Rabbeinu: As the main Small Temple of the final exile, Beis Rabbeinu is the very place of the future Beis Hamikdash, and moreover, the place where the future Beis Hamikdash will first be revealed, and the place from which it will return to Yerushalayim.

The implications are startling: this Kuntres reveals to us, based on the Rebbe’s explanation of a posuk in Yechezkiel and a sugya in the gemora, that the Beis Hamikdash is located at 770 Eastern Parkway, and this is the “very place itself”** (מקום המקדש גופיה דלעתיד) where the 3rd Beis Hamikdash will descend from Heaven, and from this place it will travel to Yerushalayim!

In other words, the Beis Hamikdash (as well as the place of the 3rd Beis Hamikdash) has been revealed in the realm of the intellect!  In the month of Marcheshvan.  And as the Rebbe explains, in last week’s sicha, in order to experience the revelation we have to desire it and then labor to make ourselves a fitting vessel (like Avraham Avinu did and thus he merited that Hashem was revealed to him), otherwise it will remain in the intellectual realm, unseen by physical eyes.

Please, do not suffice with these few words in this meager essay, but take the opportunity to read through (and even better–learn properly and in depth) the Kuntres Beis Rabbeinu sh’b’Bavel (available for viewing and printing here).  After all, the Rebbe emphasizes numerous times that it is through learning the inyonim of Moshiach and Geulah that we speed up the actual true and complete Geulah.  As the Rebbe says–all elements of the Geulah are here, we simply need to agree and desire and open our eyes.  Learning these inyonim is the “fast way” to open our eyes.

It’s up to us!

* Yalkut Shimoni, Melachim I, remez 184.  Footnote #108 in the sicha.

** See the maamor “Gadol Habayis Hazeh”, section IV and forward, for the significance of the place of the Beis Hamikdash as opposed to the structure itself.

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Achrei Mos-Kedoshim 5751: No Reason to Fear Geulah

At present, we are at the conclusion of the exile and at any moment Moshiach will come. First of all, a response is necessary for all those who are worried when they hear a clamor that everyone is required to do what they can do to bring Moshiach: They are concerned that the entire time they spent building up business and social relationships in exile will be forfeited when the Redemption comes.

These worries can be assuaged on the basis of the concepts explained above: The redemption will not nullify the natural order as it exists at present. On the contrary, all the positive achievements of the exile will remain and indeed, will be elevated with the coming of the Redemption. Within them, will be revealed the Alef, G‑d’s Presence. This will put the focus on what the true intent of these activities is, the revelation of G‑d’s honor throughout the world.

Therefore, a person need not worry about what will become of his business activities when Moshiach comes. On the contrary, he can rest assured that all the activities that he carried out according to the Torah’s guidelines — even those that are not directly associated with the Torah and its mitzvos — are of value. However, this also points to the importance of a person keeping the fundamental purpose of his business activity in mind, and making sure that his efforts are directed to revealing G‑d’s honor.

This also leads to another concept. A person should not think that the Redemption will be totally a spiritual matter without any connection to our activities within this world. This is not the case. On the contrary, it is through our activities in exile, that we will merit the coming of the Redemption. Within those activities must also be a fundamental stress on “Reflecting on three things,” as explained above; i.e., focusing one’s energies one elevating the world at large. In particular, this should be expressed in increasing one’s donations to tzedakah, giving of one’s physical effort and wealth to provide another person with his material needs.

We see in fact that the nature of the world encourages such activities and in that context, it is worthy to mention the discovery of jewels in a far removed corner of the world. These jewels will be used for “a bride’s ornaments,” to increase the merit of the Jewish people through gifts to tzedakah.

* * *

In connection with the redemption, we find the prophecy, “And Kingship will be the L‑rd’s.” This includes kingship, not only over the Jews, but also over the gentile nations as well. Hence, as a preparation for Moshiach’s coming, it is also important to spread the observance of the Seven universal Laws commanded to the descendants of Noach.

In this context, it is worthy to mention how the activities of the world and that of the gentile nations appear to be assisting the coming of the Redemption. In previous generations, the Jews suffered oppression from the gentile nations in which they lived and in the present generation, the opposite is true. Most Jews live in countries whose governments are generous and assist them in the observance of the Torah and mitzvos, allowing them to carry out the inner service that will bring about a personal redemption which, in turn, will hasten the coming of the redemption as a whole. Surely, this is true of the country in which we are living. Furthermore, these countries are also granting assistance to Jews in the world at large, helping Jews immigrate to Eretz Yisrael.

In the last few years, we have seen this tendency spread to other nations throughout the world, even to Russia. Instead of suppressing the observance of the Torah and its mitzvos as in previous generation, they have granted religious freedom and are also allowing Jews the opportunity to emigrate to Eretz Yisrael. Furthermore, they are even assisting them in this objective. This helps prepare the way for the ultimate ingathering of the exiles in the Era of the Redemption.

Similarly, we see how the United States, the most powerful nation in the world, has dedicated its resources for the purpose of charity and education, two of the most fundamental activities necessary to create a stable environment in the world.

For this purpose, the United States has sent hundreds of its soldiers to help hungry and starving people in a far off corner of the world. Instead of using its airplanes for war, it employed them to reach those people who require such assistance. And instead of using its wealth for the benefit of its own people alone, it gave of that wealth to save the lives of unfortunate people and children. Although the people of this country had little contact with these unfortunate people previously, as soon as they heard of their suffering, they volunteered their assistance.

Similarly, in these days, the President of this country has issued Proclamations calling for an increase in education. At the very beginning of his Presidency he stated his desire to be known as “The Education President,” and at present, efforts are being made to strengthen education throughout the country.

An interrelationship exists between the fact that these steps are being taken by the United States and that the United States has been established as the most powerful nation in the world. Because the United States has dedicated itself to these goals, G‑d has granted it such power. This reveals how there is an inner process of causation operating within the world, pushing it to reveal its true G‑dly nature.

Translation: Sichos in English

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Acharon Shel Pesach, 5751: Seven and Eight

1. This year the holiday of Pesach possesses a unique dimension because the first day of Pesach and therefore the last day (in the Diaspora) fall on Shabbos. The day on which Pesach falls also imparts a special property to Parshas Shemini, causing the portion to be read eight times (this includes the readings on the Shabbos afternoons and on Mondays and Thursdays) over a period of three weeks. There is a popular adage Shemini Shemoneh Shemainoh, “When Parshas Shemini is read eight times, it will be a plentiful year.”

Shemini means “the eighth,” while in contrast, the natural order is a cycle of seven. Even Shabbos, the seventh day, is associated with a sense of perfection and completion within the natural order as reflected in our Sages’ statement: “What was the world lacking? Rest. When Shabbos came, with it came rest;” the quality of rest which Shabbos contributes is a dimension which, when missing, creates a lack in the world. In contrast, eight refers to a quality that is totally transcendent in nature, entirely above the limits of our world.

This contrast can be further developed by focusing on the unique aspect of the Counting of the Omer this year. It is written, “And you shall count… from the day following the Shabbos… and they shall be seven perfect weeks.” When Pesach falls on Shabbos, the Counting of the Omer begins “from the day following the Shabbos” in a simple sense, and thus the weeks of the Counting of the Omer parallel the ordinary weekly cycle. Our Sages explain that this endows an added dimension of perfection to this period of time.

To explore this concept in greater depth: Pesach and the Counting of the Omerreflect two different patterns in the service of G‑d. Pesach means “leap” and refers to a leap beyond the natural order as in the redemption from Egypt when “the King of kings, the Holy One blessed be He, revealed Himself to them and redeemed them.”

In contrast, the Counting of the Omer represents a systematic sequence of development in which a person refines his seven emotional qualities. In particular, these seven qualities each include each other. Thus in the 49 (7×7) days of the Omer, we refine each particular dimension of our emotional makeup. Similarly, this service elevates the world at large which was created through the medium of these seven emotional qualities.

Thus, it appears that Pesach and the Counting of the Omer represent two different patterns of service: Why does the Torah associate the two?

This question is reinforced by the fact that, when giving the command to count the Omer, the Torah refers to Pesach as “the Shabbos.” Here also we see a similar contrast. The sanctity of the festivals is dependent on the service of the Jewish people. Thus our Sages interpret the verse “These are the festivals of G‑d which you will declare” to mean that the sanctity of the festivals are dependent on the Jewish people.

In contrast, the sanctity of Shabbos does not depend on the Jews at all. Its holiness is drawn down from above. If so, why does the Torah associate the Counting of the Omer (which as above refers to man’s service) with the term Shabbos (that reflects holiness endowed to us by G‑d)?

These difficulties can be resolved as follows: Man’s service does not involve only those elements of spirituality to which he shares a connection, i.e., those that relate to the natural order. Even those which transcend the natural order and whose revelation depends on G‑d, must be internalized and drawn down within our personalities and within the world at large through man’s service. In this manner, we can achieve a fusion of both qualities: There will be a revelation of G‑dliness which transcends the natural order, but it will be drawn down within the world through man’s service.

This concept is alluded to in the verse, “And you shall count for yourselves,… from the day following the Shabbos…” Homiletically, the expression “the day following the Shabbos” refers to a level above Shabbos, i.e., above even the level of perfection within the natural order. Furthermore, by using this term rather than the expression, “the day following the festival,” the Torah indicates that this influence surpasses not only the influence which the Jews can draw down through their own efforts (the festivals), but also surpasses the influence which is drawn down from above (Shabbos).

By telling us, “And you shall count for yourselves,” the Torah also emphasizes the intent that this influence be drawn down within the world at large. The verse continues, mentioning “seven perfect weeks,” which points to the efforts to have this influence permeate the world in a particular way. This leads to the counting of “fifty days,” the revelation of a level which transcends the world, even as it exists in a refined sense (i.e., the 49 days of the Omer, in which each of the seven attributes with which the world was created is expressed in a refined manner).

The fiftieth level which is associated with the giving of the Torah, transcends the set of worldly existence entirely. Nevertheless, since it is preceded by the service of the Counting of the Omer, this level can be drawn down within the context of material existence.

Based on the above, we can appreciate the unique dimension contributed by the fact that Pesach falls on Shabbos. Firstly, in such a year, it is clearly seen how the influence drawn down is from “the day following Shabbos,” i.e., its uniquely transcendent nature is openly revealed. Secondly, since the weeks of the Counting of the Omer parallel the weeks of the natural order, we clearly see how this transcendent influence permeates the world at large. Thus, the two dimensions which characterize the influence of the Counting of the Omer each year are more openly revealed when the first day of Pesach falls on Shabbos.

In a more particular way, these levels described above are revealed this year on the first Shabbos within the Counting of the Omer (in the Diaspora, Acharon Shel Pesach, in Eretz Yisrael, Isru Chag) when the counting of one full week of the Omer, the week associated with the quality of chessed, is completed. Furthermore, the completion of the counting of this week relates to the completion of the counting as a whole for Chessed is described as “the day (quality) which accompanies all the other days (qualities).”

In such a year, the two qualities mentioned above are revealed in microcosm. The revelation of the dimension which transcends the worldly set is reflected in Acharon Shel Pesach’s being the eighth day of the holiday. As mentioned above, the number eight points to a revelation above the natural order. The completion of the counting of the first week reflects how this influence is drawn down into the world at large, because as mentioned above, the attribute of Chessed has an effect on all the other qualities.

These qualities are further emphasized when the eighth day of Pesach falls on Shabbos for this reveals how the transcendent dimension associated with eight is fused with Shabbos, i.e., the natural order as it exists in a perfect manner.

There is also a connection to the holiday of Acharon Shel Pesach itself. The celebration of Acharon Shel Pesach was instituted in connection with the Seventh Day of Pesach, the day which commemorates the splitting of the Red Sea which was the final stage of the exodus from Egypt.

In Chassidic thought, it is explained that the splitting of the sea reflected the bonding between the transcendent worlds which are above revelation (the sea, whose creations are hidden and covered by the sea’s waters) and the lower revealed worlds (the dry land, on which the creations can be openly seen). In particular, there are two opinions regarding the nature of the bond established: a) The Zohar’s conception, that the bond was established through the elevation of the lower realms; b) The AriZal’s conception, that the bond was established through the revelation from above.

According to Chassidus, “these and these are the words of the living G‑d,” and both conceptions are true. And in this way, the fusion is complete, a revelation from above (when the revelation is initiated from above, more transcendent levels are revealed) and an elevation from below (which allows the influence received to be internalized in a more complete manner). Thus, we also have a parallel to the theme explained above, that the revelation which transcends the world will permeate the world itself.7

Herein we can also see a connection to Parshas Shemini. As mentioned above,Shemini represents a level above the natural order which revolves around a cycle of seven. Thus there is a parallel to Pesach which represents “a leap” above the natural order, and a closer parallel this year when the “the day following the Shabbos” — which reflects a level above Shabbos, the perfection of the natural order — falls on Shabbos itself. Even the transcendent levels associated with Shemini — and this year, the peaks associated with the reading of the parshah eight times (i.e., transcendence within transcendence) — are drawn down into our world through the Counting of the Omer.

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2. Pesach is “the season of our freedom.” In addition to commemorating the redemption from Egypt, it also grants the potential for all future redemptions, including the ultimate redemption when “as in the days of your exodus from Egypt, I will show you wonders.” In particular, it is the eighth day of Pesach which shares a connection with Mashiach. This is expressed in the following: a) As mentioned above, the number eight is associated with the Era of Redemption; b) The Haftorah recited on the eighth day of Pesach contains many prophecies related to the coming of Mashiach, “A shoot shall emerge from the stem of Yishai…” and the state of peace which he will introduce into the world, “the wolf will dwell with the lamb.” c) The Baal Shem Tov instituted the custom of eating Mashiach’s Seudah, “the feast of Mashiach,” on the eighth day of Pesach. This custom was publicized by the Rebbe Rashab in Yeshivas Tomchei Temimim in 5666 — when he also introduced the custom of drinking four cups of wine in association with the Torah’s four expressions of redemption — and has now spread throughout the Jewish community.

There is also a connection between the Counting of the Omer on Acharon Shel Pesach and the Era of Redemption. In general, the Counting of the Omer shares a connection with the redemption. The Counting of the Omer is intended to bring about a revelation of the 50th Gate of Understanding, a level which will be revealed in a complete and permanent manner in the Era of Redemption.

There is a reflection of this revelation on the present day, for as explained above, the completion of counting the week associated with the attribute of Chessed has a connection with the completion of the Counting of the Omer as a whole. In particular, this is reflected in the counting of the Sefirah, Malchus sheb’Chesed on the night of Acharon Shel Pesach. The ultimate expression of G‑d’s Chessed (kindness) will be in the Era of Redemption when His Malchus (kingship) will be revealed throughout the world.

All of the above concepts are given greater emphasis this year due to the influence of Shabbos and Parshas Shemini. In particular, we see howMashiach’s Seudah leads to and becomes part of the Melaveh Malkah meal, the meal which is associated with King David who is the progenitor of Mashiach and is himself described as Malkah Mashichah, “the anointed king.” May Mashiach come and actually join us at this meal and may the grace be led by King David as related by our Sages.

And then, from this meal we will proceed to the era when “The Merciful One will restore the service of the Beis HaMikdash for us.” May this be in the immediate future.

 

Translation by Sichos in English