In the sicha of Parshas Naso, the Rebbe states as follows:
This is especially emphasized in this year — the year 5751 (1991) which stands for “I will show wonders”– beginning with the wonders that we already saw in actuality, revealed in the eyes of the whole world, in this year [referring to the miracles of the Gulf War]. That through [these events] the words of the Yalkut Shimoni midrash were fulfilled: “In the year that Melech Hamoshiach is revealed all the kings of the world will quarrel, the king of Persia [Iran/Iraq], the king of Arabia, and the Holy One, blessed be He, says to the Jewish people, “my children, do not be afraid, all that I have done I only did for you…the time of your Redemption has arrived.” Since that time, we are already standing at [the closing section of the Yalkut Shimoni midrash] “in the hour that Melech Hamoshiach comes, he announces to the Jewish people and says humble ones, the time of your redemption has arrived.”
Prior to and during the first Persian Gulf War, the Rebbe made frequent references to this Yalkut Shimoni midrash, but here, for the first time, the Rebbe says unequivocally that “it has been fulfilled”, specifically quoting the words “in the year Melech Hamoshiach is revealed”. In other words: in 1991 Melech Hamoshiach was Continue reading →
The sicha of Shabbos Parshas Bamidbar is an anomaly in the Dvar Malchus sichos, because here the Rebbe doesn’t mention the word Moshiach or Geuloh at all until the very end of the sicha. Nonetheless, when we examine what the Rebbe does address here, we find that the Rebbe really is teaching us a vital element in actualizing the Geuloh.
There is a concept in Pnimiyus Hatorah called “ratzo v’shov“, which refers to two divergent directions in serving Hashem: “ratzo” means the desire of the neshoma to run away and escape the bonds of the world and the physical limitations of the body. This is described in Tanya as the nature of the neshoma, like a flame that seeks to rise up and separate from the wick even at the expense of its own existence.
On the other hand, there is the direction of “shov“, which means to return to this world in order to fulfill Hashem’s Will which are Torah and Mitzvos in this world. How does a Yid manage to unify these two opposites? If my desire is to escape the world, then every moment in the world is against my will and therefore unpleasant. But if my desire is to be in the world and fulfill Hashem’s Will here in the world, then I surely don’t want to escape and run away. How are we supposed to fulfill both “ratzo” and “shov“?!
The Rebbe address in this Sicha the split between Above and Below, between “Oneness” and multiplicity. Paraphrasing the Mishna in Pirkei Avos: the dimension of “one utterance” and that of “ten utterances”.
The aspect of “one utterance” (through which the world could have been created) refers to the higher dimension, where the simple Oneness of G-dliness is the only reality, and any created entity is completely nullified to that Oneness, losing all individual importance.
The aspect of “ten utterances” (through which the world was created) refers to the lower reality where every entity has it’s own role and unique importance distinct from the greater unity and Oneness. This dimension of reality, however, can impose upon — and even conceal — the Oneness that underlies and permeates Creation.
In other words, “one utterance” brings a complete nullification of the world, whereas the “ten utterances” are what generate the reality of world (although in a way where the world is permeated with Holiness drawn down from Above). The “problem” here is that each one cancels out the other, which is not the Divine intent. Says the Rebbe:
..the true perfection is the combination of the two together — that also the level of G-dliness that is above the world (“one utterance”) is drawn down and revealed and permeates the multiplicity of the individual created begins (“ten utterances”). Through this the intent of Creation is fulfilled, that the Holy One desired a dwelling place in the lower realms.
What is the true definition of the famous expression דירה בתחתונים (a “dwelling place in the lower realms”)? It is the unification of Continue reading →
Briefly, we have a major novelty (chiddush) in this sicha, indicating that our reality is no longer limited in the way earlier generations were limited (we will see similar insights in parshas Vayigash, be”H). Before we get to this, it is very noteworthy the Rebbe’s statement about the importance of looking at the face of the Rebbe as being included as part of learning Torah, which speeds the Geuloh:
[The Geulah and building of the 3rd Beis Hamikdash] will be hastened through the study of Torah, and of Chassidus in particular. This also includes looking into the face of your Rebbe, which helps one’s understanding, as the Gemara (Eruvin 13b) quotes R. Yehudah HaNasi as saying, “This that my sharpness exceeds that of my colleagues is because I saw R. Meir from the back; and if I would have seen him from the front, I would be even sharper.”
As regards the novelty (chiddush), all students of Tanya know two things: Firstly, every single Jew must endeavor to fulfill the oath that his soul swore before coming down to the world (“Be a Tzaddik”); and secondly, as stated in Tanya, that try as one might, one may never reach this level because it is not dependent on ones merits. Some souls are born to struggle but not to achieve the goal of being a true Tzaddik (one who has overcome and transformed his evil inclination). Here the Rebbe informs us that there is now nothing standing in our way of achieving the objective! You and I, every Jew, if we will truly make the effort we can succeed to be victorious over our evil inclinations:
All this will help further purify the world and reveal G‑dliness within it. It must be accompanied by the additional G‑dly service of each particular Jew, by keeping away from evil and, furthermore, doing the utmost to fulfill the oath administered to his soul before birth, “You shall be a Tzaddik.” One might object and point out that in Tanya itself it is written that not every individual can necessarily become a Tzaddik, and that one doesn’t have complete free choice in this area. However, since the Jew has the essence of G‑d within him, ultimately even this is within his reach. Furthermore, after all the purification, etc. of the Jewish people over the course of time, now every Jew is able to reach the level of Tzaddik — similar to the way things will be in the Messianic Age.
The excuse that being a Tzaddik is “beyond my reach” and “halevai beinoni” (“if only I could reach the intermediate level”) is no longer valid! Today we are truly in a period of “I tried and I found” (“yagaati u-matzosi“).
At this stage in the Dvar Malchus sichos, one who learns them can actually begin to feel what the Rebbe is existing — that we are truly on the cusp of the coming of Moshiach and the revelations of the true and complete Geuloh. Such excitement and anticipation for Moshiach could possibly degenerate to a desire to throw off the responsibilities of Golus and charge head-first and full-speed into Geuloh. For example: abandoning one’s job in order to devote 24 hours a day to spreading besuros haGeuloh and learning the subject of Moshiach and Geuloh. (After all, the Rebbe said in the previous sicha that this learning is the direct path to bringing the Geuloh, so why delay it by attending to earthly needs such as a job and a house?).
The Rebbe explains that such “over-the-top” behavior is not the way to bring Moshiach. Similarly from the other direction: one could be worried that all of one’s efforts in worldly matters will go to waste with the coming of Moshiach. Such fear is also put to rest in this sicha.
As mentioned in the previous sichos, the Geuloh (redemption) is the word exile (“Gola”) with the addition of the letter “alef”. This represents the revelation of Hashem in the exile itself. This is the concept of the Rambam that with the coming of Moshiach (in the first stage, at least) nothing will change in the conduct of the world — the world will conduct itself naturally . The only difference is that we will not be subjugated to physicality and the laws of nature as before. However, this itself is no small matter! What is means is that Continue reading →
What follows comes from the “famous sicha of Koach (28) Nissan”, which the Rebbe spoke after Maariv prayers to a small crowd in 770. Although the words were –- and remain –- shocking, an attempt to shake Chassidim out of their complacency in golus, they would be followed by nearly a year of sichos containing some of the loftiest revelations, which are the subject of this website: the Dvar Malchus sichos of 5751-52.
The shliach and mashpia R’ Zalman ‘שיחי Liberow is fond of pointing out that although the Rebbe’s words are strong, disturbing, and sound almost as though the Rebbe “doesn’t know what to do with these people” (chas v’sholom), if we take a second look we find that the Rebbe says that he is doing “the only thing left to do”, which should give us tremendous encouragement! It means that literally there is nothing else that needs to be done (by the Rebbe) to bring Moshiach. If the Rebbe gives it over to us, it means that we have the power to do it! “Karov eleicha hadavar me’od.”
(Perhaps it is worth noting that 28 Nissan is the 13th day in counting the Omer, Yesod sh’b’Gevurah. It is the day that the walls of Yericho, the first city conquered by Yehoshua bin Nun and the bnei Yisroel upon entering Eretz Yisroel. It is also the day (in 5714 [1954]) that the Rebbe taught the famous niggun of “Tzema Lecha Nafshi”, a niggun of longing for G-dly revelation.)
A translation of part of the sicha:
Because of the unique stress on the Redemption in this time, an astonishing question arises: How is it possible that despite all these factors, Moshiach has not yet come? This is beyond all possible comprehension.
It is also beyond comprehension that when ten (and many times ten) Jews gather together at a time that is appropriate for the Redemption to come, they do not raise a clamor great enough to cause Moshiach to come immediately. They are, heaven forbid, able to accept the possibility that Moshiach will not arrive tonight, and even that he will not arrive tomorrow, or on the day after tomorrow, heaven forbid.
Even when people cry out “Ad mosai” — Until when will we remain in exile?’ they do so only because they were told to. If they had sincere intent and earnest desire, and cried out in truth, Moshiach would surely have come already.
What more can I do to motivate the entire Jewish people to clamor and cry out, and thus actually bring about the coming of Moshiach. All that has been done until now has been to no avail, for we are still in exile; moreover, we are in an inner exile in regard to our own service of G-d.
All that I can possibly do is to give the matter over to you. Now, do everything you can to bring Moshiach, here and now, immediately.
May it be G-d’s will that ultimately ten Jews will be found who are stubborn enough to resolve to secure G-d’s consent to actually bring about the true and ultimate Redemption, here and now immediately. Their stubborn resolve will surely evoke G-d’s favor, as reflected by the interpretation of the verse, “For they are a stiff necked people; You will pardon our sins and wrongdoings and make us Your possession.”
I have done whatever I can; from now on, you must do whatever you can. May it be G-d’s will that there will be one, two, or three among you who will appreciate what needs to be done and how it needs to be done, and may you actually be successful and bring about the true and complete Redemption. May this take place immediately, in a spirit of happiness and gladness of heart.
In many years the Torah portions of Tazria and Metzora are read together on the same Shabbos. Parshas Tazria begins with the words “a woman who gives seed and gives birth to a male” — according to Chassidus, this hints at the birth (revelation) of the soul of Moshiach. Giving seed refers to our deeds and effort (“avodah”) in the time of exile, followed immediately by the sprouting — the complete Geuloh.
Metzora refers to Moshiach; as our sages say: he bears our sicknesses. The name of Moshiach in the time of exile is “Metzora” (one suffering from the spiritual skin ailment called Tzoraas). The opening words of this parsha, “This is the Torah of the metzoraon the day of his purification” — the day of his purification, the day that the nega on his skin is healed, meaning when he (Moshiach) is revealed and redeems the children of Israel in the true and complete Geuloh.
What is the connection? Tazria is birth, meaning the eternal Geuloh; Metzora is one who needs to be brought to purification. Seemingly, if the eternal Geuloh is “born”, it is not related in any way to the state of a metzora, who is connected with illness and exile. However, the content of parshas Tazria is all about the various types of lesions of a metzora, which pertains to exile. And, parshasMetzora actually teaches the laws of the purification of the metzora, the inyan of Geuloh. Seemingly, it should be reversed?!
Tzora’as — Illness After Completing Everything
It turns out that the order is of the parshiyos and their subjects is exact. The illness of tzora’as becomes relevant only at the very end of golus. The verse that begins to describe the illness of tzora’as states “A man [‘Adam’] who has a on the skin of his flesh…”, and the Zohar states that “Adam is a great level, the perfection of everything”. If so, how could he be subject to illness?! The answer is: although he has rectified everything Continue reading →
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 coming 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 Continue reading →
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 Egyptians. 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 Continue reading →
The sicha of Parshas Vayikra is the first sicha of the Dvar Malchus cycle (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.”
Dvar Malchus 770 