Eikev 5751: To Awaken Hashem to Bring the Geuloh

This Shabbos blesses the upcoming month of Elul.  Elul is an acronym (rashei teivos) for “Ani leDodi v’Dodi Li“, which means “I am for my beloved, and my beloved is for me”.  First comes “I am for my beloved”, the effort that comes from below (from us towards Hashem), using our own powers (avodah b’koach atzmo).

This is related to the fundamental concept of creation: Hashem wants to give us the opportunity to earn our reward, to avoid the embarrassment of receiving “bread of shame” (nahma d’kisufa).  This requires not only that we do what we are supposed to do, but that we do it in a way of yegia, exertion, using our own powers.  And more than that, to go beyond what we are accustomed to do and serve Hashem with exceptional effort.  Through this (the effort of “Ani leDodi“) we cause the response: “v’Dodi li“, an awakening from Above and a drawing down from Above to below.

Not only is this a fundamental aspect of our task in life, it also applies even when a Yid has arrived at the end of his avodah (represented by Elul, the last of the months of the year).  Because in Elul we have both the “below to Above” and the resulting “Above to below”, and it is specifically when the Jew does the avodah from his own powers that it draws down from Above in a way that it is internalized (b’pnimiyus).  This is also hinted at in the final letter of the alef-beis, the letter Tav, which has a numerical value of 400 which alludes to the “400 shekel kesef” with which Avraham Avinu purchased the cave of Machpela to bury his wife Sara.  These 400 shekel represent, according to Chassidus, a powerful longing (“kesef”, silver, related to “kisufim”, longing) for Divine revelation.

Although the emphasis here is on our avodah from below, which is the avodah of the body, we really must have as well the avodah from Above which is the avodah of the neshoma.  The difference between them is that the avodah from below takes place in a measured way, an orderly progression from level to level.  In fact, even the revelation of the neshoma from Above must be according to the limitations of the body.  We cannot “overload the circuit” in our intense desire to reveal the neshoma, but rather the revelation of the neshoma occurs in accordance with the body’s ability to contain it.

Having said all that, the Rebbe proceeds to state that all which we have needed to do has been done.

The only thing which remains is – that the Holy One, blessed be He, will take out Bnei Yisroel from the golus and bring them to the Holy Land… and therefore Yidden request and shout again and again – and now even more powerfully than before – “Ad Mosai”?!  How much longer?!

The ultimate goal being the true and complete Geuloh (from Above to below) which will arrive at a unification of both aspects, that the lowest thing – golus – will become Geuloh – “gola” with the addition of an “alef”.  Even though the ultimate level comes from Above, and is dependent on Hashem, nonetheless the Geuloh is in our hands:

A Yid has the power to awaken himself, and to awaken other Yidden, and mainly to awaken, so to speak, the Holy One, blessed be He….  A Yid receives (in this place [770] and in this time [the Rebbe’s farbrengen]) the greatest potential, and thus he has both the greatest merit and obligation to request and to shout to the Almighty: Ad Mosai”?!  How much longer?!…Since we have already finished all the matters of “our deeds and our work”, and consequently we are shouting and demanding  “Ad Mosai”.  Immediately the question is asked: since all the matters have already been accomplished – how could it be that Moshiach still didn’t come?!…

The Rebbe proceeds to answer his own question by saying that since Moshiach still hasn’t come, then there might be one more thing that needs to be done, possibly in the area of spreading Chassidus, since Moshiach told the Baal Shem Tov that he will come when the wellsprings of the Baal Shem Tov spread forth.  Perhaps there is one more thing left to do, to reach those who are blind.  And this has been accomplished by the publication of the Tanya in Braille.  So since we did the last thing, Moshiach must come immediately.

Here we see clearly the Rebbe’s approach:  asserting that everything has been completed; but, even so, if Moshiach still hasn’t been revealed it  have means that we must try one more thing and maybe this will arouse Hashem to bring the Geuloh.  And surely this final thing will bring Moshiach, for if not — Ad Mosai”?!  How much longer?!

Va’Eschanon 5751: To See That Moshiach Was Born on Tisha B’Av

Shabbos Parshas Va’Eschanon is also “Shabbos Nachamu”, the first of the “seven [Sabbaths] of comforting”, named after the haftorah which begins with the words “Nachamu Nachamu ami” (Be comforted, be comforted, My people).

The double expression of “Nachamu” (double-comforting following the destruction of the Beis Hamikdosh (twice) on Tisha B’Av) implies a true, unlimited comforting after the destruction of Tisha B’Av.  (The Rebbe points out that: “Since the comforting is (not only words of comfort and the like, but rather) through the rebuilding of the Beis Hamikdash.” — (one of the jobs of Moshiach.))

The first Beis Hamikdosh was primarily due to revelations from Above to below; the second was primarily an effort from below to Above.  The third Beis Hamikdosh, which is eternal, (because it) will be a union of those two qualities.  In other words (explained in footnote 52 in the original), the revelation of G-dliness that occurred in the first Beis Hamikdosh was so powerful that it nullified the worldly reality of those in this world; the second Beis Hamikdosh emphasized the integration of G-dly revelation into the worldly reality of those in this world.  These will be unified in the third.

This primary difference between these two directions is that the integration of G-dly revelation into the worldly reality of those in this world (in a way which does not “shatter” their reality) takes a long time.  Similar to the process of conquering and dividing Eretz Yisroel under Yehoshua, which took 14 years.

This is similar to the process of going from Tisha B’Av to the 15th of Av, of which our sages say “there were never Yomim Tovim for Yisroel like the 15th of Av….”  What happened to cause the 15th of Av to receive such a description?  The first, and main, event to happen on the 15th of Av is that those who were decreed to die in the desert ceased dying on that day.  To explain:

Those who accepted the testimony of the meraglim about the land of Israel and didn’t want to enter were condemned to die in the desert on that same day, Tisha B’Av, during the next 38 years.  Each year, on Tisha B’Av, those who reached 60 years old would dig graves, lie down, and would not wake up in the morning.  In the final year, the last group followed the same procedure only they were surprised to wake up the next morning!  They surmised that they had made a mistake in calculating the day of the month, so the next night they again lay down to die in their graves.  But the next morning they also awoke!  Thinking that they had erred in calculating the date, they did this again the next night, continuing until the night of the 15th when the full moon indicated that they had not erred in the date but, rather, the decree had been annulled by Hashem!

In other words: the decree had been annulled on Tisha B’Av itself, but it took until the 15th of Av for them to realize this, to internalize it and integrate it.  Similarly, the “birth of Moshiach” on Tisha B’Av is not recognized immediately, but takes a long time to be realized, internalized, and integrated.  The Rebbe expresses it that “when the moon is full it is known with certainty that Moshiach was already born on Tisha B’Av (similar to what we find regarding the establishment of the 15th of Av as a Yom Tov, even though the decree had been nullified on Tisha B’Av)”.  The moon hints at the Jewish people, and the full moon means to receive the light of the sun [Moshe Rabbeinu is likened to the sun] in a complete and perfect manner.

Saying that Moshiach is “born” on Tisha B’Av means a dimension of his revelation (not his physical birth, see the Maharal* and Abarbanel).  But even after Moshiach himself becomes spiritually “large”, the exile is drawn out in so that it will be in a complete and perfect manner also as regards its integration by those in this world.

So we understand from the Rebbe’s words that as far as the revelations from Above are concerned, Moshiach is here and nothing is lacking.  But nonetheless the state of golus continues because the process of our accepting and integrating this new reality is a time-consuming process (which, of course, is up to us!).

Thus, the instruction of the Rebbe here is to emphasize again the need to learn matters of Geulah, especially in Pnimiyus Hatorah, in a way of “laboring” in Torah, “and may it be Hashem’s will that through contemplating these matters we should merit immediately to see the true and complete Geulah — Immediately, mamash”!


* Footnote 93 refers to Netzach Yisroel by the Maharal of Prague, page 132 which speaks of the birth of Moshiach.  Towards the end of that page, the Maharal writes how Moshiach’s name is “Menachem”, the comforter, because just as the “comforter” must be distant and removed from the mourning of the one he is comforting, similarly Moshiach (Menachem) is distant and removed from the rest of the people due to his lofty and elevated spiritual level.

Devarim 5751: One More Request for Moshiach

In the year 5751, Tisha B’Av fell out on Shabbos.  In such a year, the fast, together with all other aspects of mourning the destruction of the Beis Hamikdash, are pushed off until the 10th (Sunday).  But the positive aspects of Tisha B’Av remain, which include it being an “auspicious time” (like every fast day) and also the birth of Moshiach.  Therefore, on Shabbos Tisha B’Av we are eating a feast!  Halacha permits one to sit and enjoy a repast as rich as Shlomo Hamelech’s even to the last moment before shkia (sunset) [unlike regular years, when we eat a mourner’s meal before the fast].

This itself is a taste of the Messianic Age, when all the fast days will be transformed to days of rejoicing, and as such our Shabbos meals on Tisha B’Av assume a Moshiach-like dimension of the feast of the Levyoson and Shor Habar (the Leviathan and Wild Bull).  On a deeper level: every year we re-experience the churban, the destruction of the Beis Hamikdash, and the mourning, and then in the afternoon, at Mincha-time, comes the comforting–the birth of Moshiach.  This year we have the birth of Moshiach (who builds the 3rd Beis Hamikdash which will never be destroyed) without the churban!  This hints that b’pnimiyus the destruction of the 1st and 2nd Beis Hamikdash were really only for the sake of the building of the 3rd, eternal Beis Hamikdash.

All of this was in fact present at the time of the churban, but it was concealed.  The inner positive aspects of Tisha B’Av, the birth of Moshiach, does not become revealed until the 15th of Av, which is when the moon is full, the moon being the aspect of Dovid Malka Mashicha. (This also hints at the Jewish people, when they reach full potential to receive the light (as the moon receives and reflects from the sun), reveal that Moshiach was actually born on Tisha B’Av.

The three weeks leading up to Tisha B’Av hint at the “three moichin” (3 aspects of Supernal Intellect) which themselves correspond to the lands of the three nations–Keni, Kenizi, Kadmoni–which were promised to Avraham Avinu (along with the land of 7 nations conquered by Yehoshua).  The Torah forbids us to have anything to do with these lands during the time of until Moshiach comes, but the fact that part of these lands were conquered by other nations (Sichon and Og) and then conquered and settled by the tribes of Gad, Reuven, and Menashe, is itself a hint that these three dimensions of the Supernal Intellect come together with the land of 7 nations, which refers to the seven midos.

Sefer Devarim is Moshe Rabbeinu addressing the Jewish nation before they will enter the land of Israel.  Moshe knew that Hashem had decreed upon him not to enter the land, but still he did not cease to beseech Hashem in prayer asking Him to allow him to enter the land, reaching 515 prayers (the numerical value of “Va’eschanon”, the parsha we read at Mincha).

From here there is also something for all generations to learn from…that without looking at all the prayers and requests that were until now, we need again and again to daven and request from the Eybershter “Ad Mosai”–“until when”.

…and as was said,  immediately mamash, today mamash, since all the matters have been completed, and the Beis Hamikdash stands ready Above, and similarly all the matters–“everything is ready for the feast”, everything is ready as if in a closed chest and they have given the chest and its key to every single Jew.  The only thing that we are waiting for — that a Jew will shout another shout, with another request and demand and another reminder: “Ad Mosai“?!…

Matos-Masei 5751: The Reason For Golus is Rectified!

These parshiyos (read together in many years), contain the 42 journeys of Bnei Yisroel in the midbar prior to entering Eretz Yisroel.  These 42 journeys represent our sojourn in golus (both collectively, and individually).  Upon completing these journeys, the birurim of exile, we find ourselves holding at “Yarden Yericho” prepared to enter the land.

This is also the final reading from sefer Bamidbar, upon which the custom is to say “Chazak! Chazak! V’Nischazek!” (a declaration something along the lines of “be strong”).  The Rebbe connects “chazak” (strength) with the concept of “chazaka” — something which, after three times, has permanence and is unchanging.  This is connected with the 3rd Beis Hamikdosh which has the ultimate “chazakah” of being eternal.  In fact, “the intent and purpose of the churban and the golus (the purpose of the days “bein hameitzarim“) is in order to come to the level and perfection of the building of the future Beis Hamikdosh and the future Geuloh…emphasizing the inyan of “chazakah” — the 3rd Beis Hamikdosh and the 3rd Geuloh.”

The journeys in the midbar, the birurim of exile, represent the avoidah from below to Above.  As expressed in the earlier sichos, the process from Above to below is instantaneous but ephemeral (it does not last), whereas the process from below to Above can take time (according to the pace of those below), but it has permanence.  Our sages tell us that already, at the splitting of the sea, it was possible (if Bnei Yisroel would have merited) they would have gone straight into Eretz Yisroel and achieved the true and complete Geuloh, which has no golus after it.  From this the Rebbe derives that “there exists also now (after the churban and the exile) the inyan of the eternal Geuloh and the eternal Beis Hamikdosh in a way of strength and permanence (חוזק ותוקף), except that their strength and permanence are only from Above, and thus in the world of below (there can be and) there is a situation of churban and golus.”  Again the Rebbe is telling us how all the elements and revelations from Above are already in place, all that is needed is for us to become suitable recipients.

Fitting with this the Rebbe makes a dramatic statement.  During the prior years of the Rebbe’s leadership, the Rebbe would frequently repeat the statement of our Sages that the cause of the golus was senseless hatred (שינת חינם) and therefore the way to rectify this and end the golus is through “senseless love” of our fellow Jew (אהבת חינם).  In this sicha the Rebbe, astoundingly, states:

It should be added and emphasized the connection between Ahavas Yisroel and the future Geuloh — not (only) that the nullification of the golus is by nullifying the cause of golus (which came about due to the opposite of Ahavas Yisroel), for our situation after the completion of our deeds and our avoidah over the course of golus, and after completing all the 42 journeys in “the desert of the nations”, we find ourselves already “at Yarden Yericho” (the level of Moshiach, who judges by sense of smell [the word “to smell” shares the same root as the name Yericho]), on the threshold of the Geuloh.  Certainly the reason for the golus has already been rectified[emphasis added], and therefore, the emphasis on Ahavas Yisroel is — as a foretaste and beginning of the true and complete Geuloh which is connected with the point of unity [shared by all Yisroel] which is above differentiation, which is the same by every Yid, for it is a spark from the soul of Moshiach, the Yechida Klolis.

This “blockbuster” statement is one of many in these sichos where the Rebbe says “straight out” that a state of reality that existed for thousands of years no longer exists!  To be sure, the Rebbe is not saying that we are released, chas v’sholom, from acting with Ahavas Yisroel.  The Rebbe is telling us that our Ahavas Yisroel is no longer a corrective measure (to fix the cause of golus), but rather and expression of our current (but hidden) and future (to be revealed) state of oneness with every Yid!  Learning this should make it virtually impossible for us to demand anything less from ourselves than complete “Geuloh-dik” Ahavas Yisroel for every Jew — after all, we have already rectified the problem of “senseless hatred”, so why should it be difficult now to show “senseless love”?

The Rebbe closes the sicha by saying:

Simply — that in addition to the fact that we have already finished all the details of the 42 journeys in the desert of the nations during the time of golus, and that we are standing already at “Yarden Yericho”, “on the other side of Yarden Yericho to the East” [verse 34:15], we are crossing the [river] Yarden westward and entering Eretz Yisroel.  And in Eretz Yisroel itself we are going westward — to Yerushalayim the Holy city, and to the 3rd Beis Hamikdosh, until the Holy of Holies (on the west side of the Beis Hamikdosh) in which are found the Aron and the Luchos.

We can make no mistake where the Rebbe is placing us: on the gateway to Geuloh, with no turning back!

Siyum HoRambam: Halachos of Torah sh’b’al Peh Will Never Be Nullified

What follows was compiled and edited by the Rebbe, “in conjunction with the completion of the sefer HaRambam”, from sichos spoken over the course of Rosh Hashono, Shabbos Chol Hamoed Sukkos, and Simchas Torah 5752.

In the Mishna Torah, the Rambam gives us an orderly presentation of the entire Torah sh’b’al Peh, a sefer of “halachos halachos”.  It possesses a special importance, comparable to the importance of the Torah sh’bichsav, which we learn out from the saying of our sages: “all the seforim of the Neviim and  Kesuvim will in the future be nullified to the Days of Moshiach,” which is not the case with halachos: “Halachos of the Torah sh’b’al Peh will never be nullified.”  (Which leads to the statement of the Rebbe [footnote 17 in the printed sicha] that the study of Rambam speeds up and accelerates [ממהרים ומזרזים] the time of Yemos Hamoshiach, at which time it will be revealed that the halachos are never nullified.)

The Rebbe then raises a question (based on something explained at length in Torah Chadasha, Shavuos 5751): there us a principle of Torah that the halacha goes according to Beis Hillel, but this is only in the time of golus; in the future, when the Beis Din Hagadol will return to Yerushalayim, the halacha will be like Beis Shammai (for Beis Shammai will be the majority in the future, and we rule according to the majority).  If so, we find that the present halachos (which are in accordance with Beis Hillel) will in fact be nullified in the future?!

More than this: it is known that according to several opinions “mitzvos will be nullified in the time to come” — at Techiyas Hameisim, which is in the second stage (2nd tekufah) of Yemos Hamoshiach.  This is learned out from a debate in the gemara about permitting burial shrouds to be woven out of “kilayim” (material made from a forbidden mixture of threads).  This is permitted, according to Rav Yosef, because “mitzvos will be nullified in the time to come”.  If so, then all of the halachos of the Torah sh’b’al Peh will be nullified in the future (in the second tekufah, Techiyas Hameisim) — if the mitzvos will be nullified, then it should follow that the halachos (the ruling of how to perform the mitzvos) will be nullified?

Mitzvos Will Be Nullified or Torah is Eternal?


To say that Mitzvos will be nullified is, apparently, a contradiction to the eternality of Torah.  And if one will say that Mitzvos are an inyan of “today to fulfill them” to be followed by “tomorrow to receive their reward” when they will be nullified — this is not a sufficient answer.  Why?  Because (as explained in Chassidus) Mitzvos represent Hashem’s ratzon, His Will, which is independent of any other purpose (such as refining the person or the world and bringing them to perfection).  Based on this, we have a strong question as to how Mitzvos, which “stand eternally”, could be said to be nullified in the time to come? Continue reading

Pinchas 5751 — A Deeper Look at a “Pnimi”

In this sicha the Rebbe explains that we bring the Geuloh through the avoidah of “making ‘here’ Eretz Yisroel” (מאך דא ארץ ישראל).  This is associated with the avoidah of being a “Pnimi” — one who is completely involved in what he is doing.  The instruction of “making ‘here’ Eretz Yisroel” is explained by the Rebbe: “even when he is found ‘here’, in chutz la’aretz, and in the time of golus — one must make ‘Eretz Yisroel’ [while he is] ‘here’ — in this place and time…seemingly: according to Torah ‘here’ (chutz la’aretz) is not ‘Eretz Yisroel’!”

The way to make “here” (which is not “Eretz Yisroel”) into “Eretz Yisroel” is by being totally involved in the avoidah of the moment, without thinking about what it will lead to, whether it is the main thing or a preparation for something else.  “It is known the saying of the Rebbe Rashab — a Pnimi is one who is completely involved in everything he does.”  Even if what he is doing is a preparation for something else (such as singing the niggun as preparation for hearing a Chassidic discourse from the Rebbe), he is focused on what he is doing and not what it leads to.

A Yid must do his avoidah ‘here’ — in this place and time — with complete perfection (based on his abilities and potentials in his situation) in thought, speech, and action, as a ‘Pnimi’ who is completely involved in whichever avoidah he is presently doing (and he doesn’t think at the time that he’s doing it about another avoidah later)…he is making in this place (and time) a land in which Yiddishkeit (Yisroel) is openly recognizable. 

Now let’s look deeper.

The repeated references to “here” as our present “time and place” draws to mind the Maamor edited by the Rebbe and published a year earlier (found in “Meluket Daled”), beginning with the words גדול יהיה כבוד הבית הזה (“Gadol Yehiyeh Kavod haBayis Hazeh“).  In that maamor (sections 6-7-8) the Rebbe explains some very deep concepts behind the miraculous phenomenon that took place in the Kodesh haKodashim in the Beis Hamikdash: the place of the Aron [Kodesh] was immeasureable (“makom ha’Aron eino min haMida“).

First, let us explain the phenomenon: The Kodesh haKodashim itself was 20 amos by 20 amos, and the Aron (containing the luchos (the tablets of the Torah) was 2½ amos by 1½ amos.  Under normal circumstances, there should be 17½ amos of space from each side of the Aron to the walls (20-2½=17½).  But in actuality the Aron measured a full 2½ amos, but there remained 10 amos from each side of the Aron to the wall — it didn’t take up any space in the room!

The explanation is best understood from looking at the maamor itself, but to briefly summarize: time and place are generally a function of the name “Elokim”, which is tzimtzum and concealment.  This is the essence of golus: G-dliness is concealed and the divisions of time and place come into being.  Higher than the name Elokim is the name YKVK, which is essentially higher than time and place.  This is not to say that they do not exist at all, as the Rebbe explains, but rather that they exist without division and separation (התחלקות), with all moments being united (the name YKVK meaning “past, present, and future as one” — היה, הווה, ויהיה כאחד).  The same is true for the spacial dimensions: they exist in a state of unity without being divided into “here” and “there”.

Having explained that, the Rebbe explains the miraculous phenomenon of the Aron in the Kodesh haKodashim: the “place” of the Aron was not a usual “place” like the rest of the world, which is created by the name Elokim concealing the oneness of YKVK.  Rather, that place is unique in that it has a revelation of YKVK within the reality created by Elokim.  In other words: all regular places in the world exist in a state of division and separation, each place separate from and distant from other places.  In a YKVK reality there would be no such thing as individual places, they would all be nullified to the Oneness.  In this unique spot there was the revelation of YKVK (Oneness and unity) within Elokim (separation and division), resulting in a place in our familiar world of Elokim which possessed fixed dimensions (20 amos) but yet revealed the unity and oneness of YKVK in that the fixed dimensions of the Aron could co-exist within the fixed dimensions of the Kodesh haKodashim in a state of unity.  (See the maamor for the full explanation.)

From here we can appreciate a deeper dimension of “make ‘here’ Eretz Yisroel”: the very concept of “here” as opposed to “there” is function of the name Elokim, the source of Tzimtzum and golus.  From the perspective of YKVK the terms “here” and “there” are irrelevant because all places are as one.  So the very fact that we are found “here” means we are in a world of Tzimtzum, a world of division and separation created by the name Elokim.  What must we do?  We must make “here” into Eretz Yisroel — the avoidah of revealing the true underlying Oneness (as it exists by the name YKVK) through being a Pnimi “who is completely involved in whichever avoidah he is presently doing (and he doesn’t think at the time that he’s doing it about another avoidah later)” which is a YKVK reality — there is no “now” and “then” since the YKVK reality is always found in the present moment (which includes all moments).  Through this avoidah of emulating the YKVK reality …he is making in this place (and time) a land in which YKVK  is openly recognizable.  The future revelation of YKVK (within Elokim) will reveal that the Tzimtzum is not real from the perspective of YKVK, and will bring about the unity of all places and all moments (the true meaning of the ingathering of the exiles from all four corners of the world).  This is the Eretz Yisroel reality (certainly as it will be in the future when Yerushalayim will spread out to all of Eretz Yisroel…), and the way we arrive to Eretz Yisroel (the revelation of the unity and Oneness of YKVK) is through the avoidah of being a Pnimi — living the moment in a way of all moments — in our thought, speech, and action!

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

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

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: 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 on 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!