Sicha

Pinchas 5751 — Making “Here” Eretz Yisroel
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Pinchas 5751 — Making “Here” Eretz Yisroel

A chosid once asked the Tzemach Tzedek for a brocha to go live in the Holy Land so that he could devote his life there to Torah study and avodas Hashem; the Tzemach Tzedek replied, “R’ Hillel (Paritcher, a legendary chosid called by the Rebbeim “half a Rebbe”) doesn’t lack Eretz Yisroel. Make here Eretz Yisroel.”

In this week’s Dvar Malchus the Rebbe connects this story with the description in parashas Pinchas of the distribution of Eretz Yisroel among the 12 tribes and how it relates to our individual avodah in the last moments of exile.

The purpose of our exile (individual and collective) is to refine and elevate the world at large, transforming it into the level of the Land of Israel, our part in the words of the midrash that in the Time to Come the land of Israel will spread out to all the lands.  However, at the same time Yerushalayim will spread out to all of the land of Israel (Israel remaining on a higher level than the rest of the world) and thus Moshiach will come to gather every Jew and bring him to Eretz Yisroel.

Given this, one might think that “making here Eretz Yisroel” is only an intermediary step to bring the Geuloh, when we will leave “here” and go to Eretz Yisroel itself.  One could come to diminish the importance of “making here Eretz Yisroel” because he has his eyes on the future when he will go with Moshiach to the Geuloh in the true Eretz Yisroel.  In fact, this would be a big mistake, explains the Rebbe.  Because the preparations for something must be done with the same complete focus, energy, and desire as we feel for the final goal.

Thus, devoting ourselves totally and completely to the task of “making here Eretz Yisroel” becomes a vessel to receive the desired goal: the true and complete Geuloh!  In fact, the Rebbe refers to this as “making ourselves accustomed” to the Geuloh even while we are still in exile.  This complete effort while still in exile is in fact what brings the Geuloh.

More than this: although each one has the obligation to make “here” (where he is, physically as well as spiritually) into Eretz Yisroel (“the land which wanted to do her Creator’s will”), we find that in Eretz Yisrael each portion contains within it all the other portions.  So, too, by each individual Yid — he contains within himself the entire world, and by doing his avodah completely, he is able to rectify the entire world, including all previous incarnations.  One little Jew can bring Geuloh to all the world and all generations!

Although we must strongly feel that “we want Moshiach now” — right now! — the Rebbe guides us how to proceed when still find ourselves in golus:

Since the Geuloh still didn’t come in this moment,and by Divine Providence we are still found “here”, in this time and place — without a doubt we need to capitalize on this and fulfill the instruction to “make here Eretz Yisroel”.

Thus, it is our task to publicize the injunction to “make here Eretz Yisroel” and to fulfill it in a complete manner, and through this we will actually bring the Geuloh in revealed actuality.

Chukas 5751: Revealing the Hidden
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Chukas 5751: Revealing the Hidden

There is a common thread running through almost all of the Dvar Malchus sichos of 5751-52: the concepts of “ratzo v’shov” (ascending and returning) and the influence from Above contrasted with the effort from below. These concepts are explained at great length in the teachings of Chassidus, and they receive added emphasis in Dvar Malchus.

The year this sicha was said (5751) Shabbos parshas Chukas was the 10th of the month of Tammuz. This means it carries the influence of the number seven (Shabbos) and the number ten (10th of the month). The Rebbe explains that seven represents the complete perfection of the world as it is created from Above, exemplified by the Written Torah which was given from Above, the revealed aspect of Torah. The number ten represents the perfection that is attained (and added to) via our effort from below, which finds expression in the Oral Torah, including Pnimiyus Hatorah.  The added quality of ten, deriving from our effort, is that it brings to revelation the “concealed good” which is not openly revealed in the revealed Torah.

The difference between 7 and 10 is 3, which refers to the “moichin“, the three intellectual dimensions of Chochma, Bina and Da’as (Chaba”d).  It is our effort to use our intellectual abilities which brings out the hidden good.  Says the Rebbe here:

To point out that last Shabbos was 3 Tammuz, the beginning of the Geulah. This Shabbos. the 10th of Tammuz, comes after 7 days of the week have passed — the avodah of refining the 7 midos.  Together with this is the avodah of the 3 moichin (of 3 Tammuz) — and this brings about the revelation of the aspect of 10 (of Tammuz)…  

This is the special quality of our effort (3 [moichin]) which adds to the completeness from Above (7 [midos]) and brings to the ultimate completeness and perfection of revealing the hidden good (10).  [This is also connected with our parsha which speaks of the Red Heifer (Pora Adumoh), in which the Torah instructs that the sprinkling of the purifying waters take place on the third day and the seventh day.]

The Rebbe explains further: “through understanding Pnimiyus Hatorah and the soul of the matter, one is able to see there also the hidden good, even though one does not see this revealed, or one even sees the opposite (the opposite of good).”  According to Torah (and emphasized in Chassidus), everything  is really good because nothing evil descends from Above.  But in order to see this we need the aspect of “3” — our effort in using our 3 intellectual faculties to understand Pnimiyus Hatorah. The revelation of Pnimiyus Hatorah is the inyan of the three lands of Eretz Yisroel that will be inherited in the future: the lands of the Keni Kenizi and Kadmoni.

All of this is assisted by seeing the Rebbe’s face:

The revelation of Pnimiyus Hatorah is drawn down in an ongoing, perpetual way (since the time of the geulah [of the Previous Rebbe in 5687-1927]) — via the Previous Rebbe’s students and the students of his students, as he is the Nosi of our generation, and “the Nosi is everything” — he gives the ability to every Jew in this generation, and particularly via his students who merited to see him with eyes of flesh, face to face…and seeing the face of the Tzaddik and the Nosi of our generation has an effect on those who see him, until it becomes firmly recognizable in them that they saw him, including first and foremost — in their avoda in “your wellsprings will spread outward”.

Since the period of time in which we find ourselves is characterized by things which appear to be the opposite of good (most strikingly the event of 3 Tammuz, which marks an interruption of seeing the Rebbe “with eyes of flesh, face to face”), we must implement the Rebbe’s instruction to make an effort to understand these things according to Pnimiyus Hatorah and in that way reveal the hidden good, which itself brings about open and revealed good in the world.

Korach (3 Tammuz) 5751: The Sun Stood Still For a Reason
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Korach (3 Tammuz) 5751: The Sun Stood Still For a Reason

The Miracle of the Sun standing still was only in order to allow Israel to defeat the enemy by their own power in a natural way.

Gimmel Tammuz is the day that the Previous Lubavitcher Rebbe was released from Soviet prison in 5687 (1927).

Prior to that, we find that it was on this day that Yehoshua bin Nun performed a tremendous miracle, causing the sun to stand still.  The story behind the miracle is that Israel were doing battle with the enemy.  Sunset was approaching, and with the setting of the sun the battle would cease and the enemy would be able to escape.  In order to enable Israel to defeat the enemy, Yehoshua instructed the sun to “be silent”, causing it to cease it’s flight in the heavens, preserving the daylight so that the battle could be won.

The Rebbe asks an obvious question: if one has the power to cause the sun (and the entire heavenly system with it) to pause, why not simply bring about the defeat of the enemy in a direct fashion?  The preceding verses in Sefer Yehoshua tell us that more of the enemy were killed by stones which fell upon them from heaven than were killed by the sword.  Is it not a simpler matter to rain down some more stones than to freeze the entire heavenly system?

The answer the Rebbe gives is that the battle is Israel’s battle, it must be won by them under their own power.  Of course Hashem is helping with miraculous assistance from above, but this is only assistance.  The war must be fought and pursued by Israel in a natural fashion, even if on top of that there is super-natural assistance.  Thus, instead of Yehoshua simply bringing about the defeat of the enemy and Israel stand by passively, he used his power to give Israel more time to overcome the enemy in a natural way.

In our day, Gimmel Tammuz is primarily associated with the transition from the years when we saw the Rebbe to the current situation where the Rebbe is not seen except in videos and dreams.  Moshe Rabbeinu is likened to the sun, and the Rebbe, Moshe Rabbeinu in our generation, is still providing all the assistance necessary to win the war against evil.  But the war must be won by us, under our own power.  While the Rebbe was visible to all, it was possible to “rely on the Rebbe” to win the war.  Today, when it seems that the sun, Moshe Rabbeinu, has “stopped moving” it is only in order to allow us to overcome the enemy using natural means.

For a more detailed explanation, with comprehensive references from Chassidus, see the Kuntres Inyonei Moshiach and Geulah for Gimmel Tammuz.

Shlach 5751: How to Conquer and Settle the Land
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Shlach 5751: How to Conquer and Settle the Land

In the sicha of Parshas Shlach the Rebbe contrasts the spies who were sent by Moshe Rabbeinu in the parsha, and the spies sent by Yehoshua in the haftorah.  By contrasting the differences, the Rebbe identifies for us two differing paths in our service of Hashem (and in “entering the land” — bringing the Geuloh) “which complement each other and complete each other for the sake of a singular goal, the conquest of and the entering into the land.”

The spies sent by Yehoshua were for the sake of conquering the land, whereas those sent by Moshe were supposed to aid and encourage entering the land (which includes settling the land after it is conquered).  Moshe’s spies were assigned the task of scouting out the goodness of the land, to give Bnei Yisroel a tangible idea of the special land that awaits them (by bringing back the enormous fruits of the land), and through this to arouse in the Yidden a desire and excitement to enter Eretz Yisroel.

As we know, the spies contradicted their mission and tried to scare Bnei Yisroel away from entering the land as a result of “mixing in” to Moshe Rabbeinu’s instructions.  But, explains the Rebbe, in truth they did accomplish their mission: when Bnei Yisroel entered the land after 40 years wandering in the desert (the consequence of the spies “mixing in”), they did so with excitement that came from what they learned from those same spies.  “If only they hadn’t caused damage by what they added to the shlichus (regarding [the doubting the success of] conquering the land)…then all of Bnei Yisroel would have entered the land of Israel immediately with joy and great desire.”

The Rebbe proceeds to identify the points of difference between the two groups of spies:

  • 12 spies (Moshe) / 2 spies (Yehoshua);
  • Tribal leaders (Moshe) / unidentified men (Yehoshua);
  • Sent “in your opinion” (Moshe) / sent by command of Hashem (Yehoshua);
  • To “scout” the entire land (Moshe) / to “spy out” Yericho only (Yehoshua);
  • Travel openly (Moshe) / travel secretly (Yehoshua);
  • Identify the nature of the land and the people (Moshe) / identify the morale of the population (Yehoshua).

Seemingly, these are completely different kinds of shlichus, deriving from the fact that under Moshe they would have entered the land miraculously, whereas in the times of Yehoshua they needed to conquer the land in a natural manner.  But, as mentioned above, the Rebbe says that they complement and even complete each other, and this is also true in our avoidas Hashem to “enter the land” (bring the Geuloh).  The spies of Moshe represent the inyan of “differentiation” (התחלקות), the unique and special qualities that different elements possess (to be explained momentarily).  The spies of Yehoshua represent the inyan of “unity” (אחדות), where all differences are subsumed and nullified in the common underlying unity.

These differing aspects and approaches manifest themselves in the following areas:

  • Torah is the aspect of unity, the wisdom of Hashem — just as He is One, so too His wisdom is One.  Mitzvos are the aspect of differentiation, each mitzvah involving different limbs, different objects, having different effects.
  • Within Torah itself there are these same two dimensions: Nigleh which is Torah as it differentiates to explain the various mitzvos, etc., and Pnimiyus Hatorah, which explains Elokus and reveals the unity of Hashem in all creation.
  • The Neshoma possesses unique and differentiated “soul powers” (כוחות הפרטים) (intellect, midos) which are applied in different situations, and also it possesses Bittul, which shows on the unity of all aspects of Divine service.

The Rebbe says that the avoidah of refining the world is primarily accomplished through the aspect of differentiation (where one can be better than another, etc.) because the aspect of unity is above the world (and, thus, cannot affect it so much).  Nonetheless, there is also a need for the dimension of unity which brings the avoidah of refining the world to its perfection — that G-dliness which is above the world is drawn down and revealed in the world to make true unity.

This is reflected in two groups of spies.  Moshe’s spies were sent “in accordance with your opinion” (Moshe Rabbeinu’s opinion), which itself reflects on the “differentiation” in Torah as it becomes enclothed in the person’s own intellect.  Yehoshua’s spies, however, were sent upon command of Hashem, the aspect of bittul and kabbolos ‘ol.  The 12 spies represent the different types of Divine service of the 12 tribes, each tribe being different in its strengths and weaknesses.  The 2 spies of Yehoshua show on bittul of all of the powers of the neshoma to the two primary directions of Divine service: positive mitzvos and negative mitzvos.

Each one of us needs to utilize both forms of “spying out the land” in order to properly conquer and settle it.  The actual conquering is best accomplished through the simplicity and bittul of Yehoshua’s spies.  But arousing a desire to enter the land, and to settle it properly demands the approach of Moshe’s spies who utilize their unique abilities and capabilities to accomplish their shlichus.

It is possible to say that when the two dimensions are combined, the bittul of Yehoshua’s spies will keep us away from the mistake of Moshe Rabbeinu’s spies (who “mixed in” and “added” something undesirable to their shlichus) — that even when we make use of our personal strengths and uniqueness we will remain true to the shlichus and succeed to both conquer the land and to settle the land (with joy and desire) and to bring the true and complete Geuloh!

B’haalosecha 5751: The Flame Rises on its Own
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B’haalosecha 5751: The Flame Rises on its Own

The Rebbe many times repeats the words of Tanya, chapter 37, that all the lofty revelations of the time to come are dependent on our Divine service during the time of exile.  Although this is well known among those who learn Chassidus, there is nonetheless a common misconception that once we finish our labor in Golus, than everything else happens automatically.  In almost every Sicha of Dvar Malchus, the Rebbe drives home the point that the end of exile is not the end of our labor.  In this Sicha it is expressed as “lighting the lamps until the flame rises on its own.”

This is Rashi’s commentary on the words of  Hashem to Aharon HaCohen in our Parshah: “When you light the lamps [of the menorah]”.  Says Rashi, this literally means “when you bring up the lamps”, because Aharon “is required to kindle the lamp until the flame rises by itself.”

The object is not simply that the lamps should be illuminated (the lamps referring to neshomos Yisroel), because this occurs also while Aharon is holding the light to them.  The Torah doesn’t say “light up the lamps”, but “bring up the lamps”.  This means that even when the one who lights them removes his influence, the lamps stay lit.  The Rebbe emphasizes that this means that the  lamps burn on their own accord even without any outside influence.

Even though lighting and bringing up the lamps comes about through lamp-lighting Jews, nonetheless the lamp must be ignited in a way that afterward the light comes from itself, the flame goes “on its own”, without needing any assistance from the lamp-lighter.

This means that even though a person didn’t “light himself up” — he had a Rebbe, parents, teachers, mashpiim, friends, etc. who helped “light him up” with an enthusiasm in avoidas Hashem — nonetheless, the complete and true avoidah is when (after he is “lit up” by others) he becomes a “flame which rises on its own”.  This means his own existence alone is what drives him, and not the influence of a mashpia (not even The Mashpia).

The significance to our times, after Gimmel Tammuz, should be obvious.  We are not presently operating in an environment where we see the Rebbe giving dollars, a piece of lekach, Kos Shel brocha, or an enthusiastic wave of the hand.  But if one refers to the decades when Chassidim saw and felt all of that as “the good old days” — he is missing the point!  The “complete and true avoidah” is not when a Yid feels excited when the Rebbe is “lighting him up”, but rather after that, when he can prove that the Rebbe was truly successful in lighting him up because his fire for serving Hashem “rises on it’s own” — even when the “lamp-lighter” pulls away the lighter!

This may sound like a daunting challenge, to bring ourselves to Geuloh-dik avoidas Hashem without the “Mashpia” (the Rebbe) lighting us up.  Firstly, we don’t have any choice in the matter: either we do this or, chas v’sholom, cool off.  As to the “how” — how can we bring ourselves to this avoidah the Rebbe wants from us, to rise up on our own accord?  The Rebbe brings in the Sicha from the Rebbe Rashab:

The nature to rise up [to its source] that is found in fire is not like something additional to it, not because it feels the loftiness of its source; but rather, because of its bittul and its lack of a metzius…

The more bittul we achieve, the less we are concerned with our own metzius (our feelings and our experiences of the Rebbe) and instead focus on what the Rebbe wants from us, we will find that we are “lit up” to bring Moshiach (in both our personal avoidah and our avoidah with others) in a more complete and true manner than was the case in the “good old days”. We will truly rise up on our own!

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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