Sicha

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

The following is based on the kuntres compiled and edited by the Rebbe, “in conjunction with the completion of the sefer of the Rambam”, from sichos  spoken in Tishrei 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 →

Yisro 5752: Dwelling-Place and the One Who Dwells There
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Yisro 5752: Dwelling-Place and the One Who Dwells There

This sicha focuses on the 10 Commandments (“Aseres Hadibros“) and their connection with Hashem’s desire for a “dwelling place down below” דירה בתחתונים.

There are two versions of the Dibros: those spoken by Hashem (in parshas Yisro), and those repeated by Moshe Rabbeinu in parshas V’eschanon.  The Rebbe refers to them as the “first Dibros” and the “last Dibros”.  Each version expresses something different: the first Dibros coming from Hashem Himself on Har Sinai, and the second spoken by Moshe “with slight changes”.

The goal of creation is to create a dwelling place in the lower worlds.  This means that just as a person’s essence is truly “at home” in his own dwelling place, we find the same by Hashem.  Explains the Rebbe: the true “dwelling place” for Hashem’s essence (“Atzmus“) is the Yidden themselves.  Why?  Because the Yidden are (“so to speak”) one thing with Atzmus (as is stated in the Zohar “Yisroel and the Holy One, Blessed be He, are all One”).  Furthermore, this enables them to make the world itself into a dwelling place down below — a “dira b’tachtonim”.

This is reflected in Continue reading →

Bo-Beshallach: Gathering Tzaddikim For a Greater Elevation
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Bo-Beshallach: Gathering Tzaddikim For a Greater Elevation

It is brought in the writings of the Arizal that the generation of the future Geuloh is a gilgul (reincarnation) of the generation that came out of Egypt, and according to this, we are redeemed in the merit of the righteous women in our generation, for they themselves are the righteous women in whose merit we came out of Egypt.

What makes our generation special?  It is rooted in Nosi Hador, the leader of the generation:

The completion and perfection of the avodah (spiritual mission) of the Nosi Hador (on his Yom Hahillula [day of his passing –Yud Shevat]) is the completion and perfection of the avodah of the entire generation (for “the Nosi is everything” [Rashi on Chukas 21:21]), and since this generation is the final generation, then this is the completion and perfection of all of the avodah of Knesses Yisroel (woman) to make a dwelling place down below for Hashem, may He be blessed.

This relates to the concept of the “disappearance (סלוק) of Tzaddikim” (yahrzeit and Hillula) upon the completion and perfection of their avodah, as the verse states “My beloved went down to his garden…to collect roses”, upon which the Midrash expounds: “to hide away (לסלק) the Tzaddikim that are among Yisroel” (which means that they have completed their souls through Torah and Mitzvos [commentaries “Yafeh Kol” and “Yadei Moshe” on this midrash]). More importantly: this “disappearance” (“סלוק”) is for a much greater elevation (incomparably so) which will be in the world of the resurrection, “those who dwell in the dust arise and sing”, and the Tzaddikim (the “roses”) at their head, souls in bodies in this physical world, in the true and complete Geulah.

The Rebbe proceeds to mention the inyan of Continue reading →

Bo 5752: G-dliness Revealed Without Histalkus
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Bo 5752: G-dliness Revealed Without Histalkus

Our parsha begins with Hashem’s instruction to Moshe Rabbeinu “Come to Pharaoh”.  The question is asked: why “come to Pharaoh” and not “go to Pharaoh” (as stated in other verses)?  Furthermore, being that the Torah is eternal, what is the relevance of going to Pharaoh, King of Egypt, when we are standing at the end of golus — long after Egypt was rendered helpless and nothing remains of Pharaoh — at a time when the birurim of the klipah of Pharaoh are finished (as mentioned many times)?

CONFRONTING PHARAOH

The commentaries explain that Moshe Rabbeinu was afraid to go to the inner chambers of Pharaoh, and therefore Hashem said “Come [with Me] to Pharaoh” to ease Moshe’s fear of confronting Pharaoh alone.

However, our question becomes stronger when we learn, based on the Zohar, that the evil Pharaoh that we encountered in Egypt has his source in the “Pharaoh of kedusha (holiness)”, which refers to the revelation of G-dliness.  Why was Moshe afraid to go to the Pharoah of holiness, so much so that he needed a direct command from Hashem to “come” together with Hashem?! Continue reading →

Va’era 5752: The Rectification of Death
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Va’era 5752: The Rectification of Death

In the second sicha printed for parshas Va’era 5752, the Rebbe elaborates on the statement of the sages that “one who dies on Erev Shabbos, it is a good sign for him”.

The Gemara describes that when R’ Yehuda haNosi took ill, R’ Chiya visited him and found him crying.  He asked him why he was crying (assuming that he was afraid of death).  R’ Chiya proceeded to give him a list of signs that portend well for the fate of a person after death (and their opposite): Dying amidst laughter is a good sign, while crying is a not good; one who dies on Erev Shabbos is a good sign, after Shabbos is not good.  (And several others.)

R’ Yehuda haNosi responded that he was crying (not from a fear of his fate after death, but rather) because of the Torah and Mitzvos he would no longer be able to perform.  Seemingly, the list of good signs brought by R’ Chiya (several of which applied to R’ Yehuda haNosi and were meant to comfort him), do not help the reason given by R’ Yehuda for his crying, because seemingly being unable to perform Torah and Mitzvos after ones passing is not affected by the good signs of how a person passes away.  (The Rebbe brings a proof for this from the story in the Gemara about Dovid haMelech, who asked to pass away on Erev Shabbos (because then one is not subject to “chibut hakever“), and Hashem refused him, telling him that even one day of his Torah learning was more dear to Him.)

Furthermore, the Rebbe asks on this whole discussion a fundamental question:

“How is it possible to truthfully say (in Toras Emes, the Torah of truth) that “one who dies on Erev Shabbos it is a good sign for him” — a “good sign” in relation to the occurrence of death, the opposite of life, the ultimate opposite of good according to Torah?!”  

Since the Torah defines “good” as fulfilling the will of Hashem through the performance of Torah and Mitzvos as a soul in a body, then death is the opposite of Good, Continue reading →

Shemos 5752: To Bring to the Days of Moshiach
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Shemos 5752: To Bring to the Days of Moshiach

This parsha, following the passing of Yaakov, Yosef, and the brothers, is the beginning of a new era in the history of Bnei Yisroel — the beginning of the Egyptian exile.  “These are the names of Bnei Yisroel who came to Egypt” — the first exile.

The midrash states that the reason for the subsequent redemption from Egypt was “due to the fact that [Bnei Yisroel] did not change their names…they went down as Reuvain and Shimon and they came up as Reuvain and Shimon.”  This is a comment on the name (and initial verse) of our parsha: Shemos (meaning, “names”), which refers to the beginning of the exile in Egypt, as mentioned.

The Rebbe derives from this that the verse “these are the names of Bnei Yisroel who came to Egypt” is also emphasizing the merit for which they were ultimately redeemed from Egypt (“that they didn’t change their names”).  In other words — it is referring both to the beginning of the golus and also to the future Geuloh from that golus.

The whole idea of “coming to Egypt” is in truth the “Geuloh of Yisroel”.  The descent which occurs in the meantime [until the Geuloh comes] is on the superficial level (בחיצוניות), but on a deeper level (בפנימיות), the descent itself is (not only for the sake that through it will come the ascent that occurs through the redemption from Egypt, but more than that–) a part of the ascent and the Geuloh itself, until we reach the ascent of the true and complete Geuloh…the future Geuloh.

In other words, not only is there a “descent for the sake of an ascent”, which makes the descent worthwhile in the end; here the Rebbe is saying something much greater: the descent itself is already part of the ultimate ascent!

At this point, the Rebbe turns to explain the familiar statement: Continue reading →

Vayechi 5752: Using Iron for Holiness
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Vayechi 5752: Using Iron for Holiness

Our parsha begins with the words “Vayechi Yaakov” (“Yaakov lived”).  And although in the parsha we read about Yaakov’s passing, nonetheless our sages teach us that “Yaakov Avinu didn’t die — just as his children are alive, so too he is alive”.  Explains the Rebbe:

The life of Yaakov is eternal life through this that it is drawn to to his children and their descendants until the end of all of the generations.  “His children are alive” meaning true life through learning and fulfilling the Torah.  [Although we mention his children], nonetheless the name of the parsha is named after the life of Yaakov (“Vayechi Yaakov”) — since the truth of the life of Yaakov, eternal life, is expressed in the life of his children.

This means that Yaakov himself lives eternally (soul in a body, as explained elsewhere), and since the material eyes see that “they embalmed him and buried him, etc” his eternal life must therefore be expressed through the life of his children: they are alive because he is alive. (Similarly, he is alive because they are alive — he is the reason Continue reading →

Vayigash 5752: The World’s Limitations Are No Obstacle
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Vayigash 5752: The World’s Limitations Are No Obstacle

In our parsha we read about Yehuda approaching Yosef despite the fact that Yosef was second in command to Pharaoh (and not knowing this was really his brother).  Yehuda fearlessly, but respectfully, demands that the youngest brother, Binyomin, be set free.  Although he spoke respectfully, he did not ask permission to approach (as is customary) and was prepared to fight if necessary.  All this in order to free Binyomin.

Who was mightier: Yosef or Yehuda?  We know that Yosef was second only to Pharaoh, and everyone had to do exactly what he commanded.  Yehuda, on the other hand, was a visitor with no rights, who had previously bowed in deference to Yosef.  Despite this, Yehuda “broke protocol” and — recognizing that the life of Binyomin was at stake — confronted the Egyptian viceroy with mesirus nefesh (hardly imagining that this was really his brother Yosef who still loves him) .

To understand this, the Rebbe explains two Continue reading →

Miketz (Chanukah) 5752: Oil and the Annointed One
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Miketz (Chanukah) 5752: Oil and the Annointed One

Chanukah commemorates and publicizes the miracle of the oil which lasted for eight days.  Oil is unique in that it is an edible substance, but it is never consumed alone.  We add oil to foods, and it enhances them, but oil by itself is harmful to a person.  Thus, it is demands explanation why the festival of Chanukah is celebrated with oil and not with a festive meal (consisting of bread, wine, and water) as all other festivals are (including Purim, which is similar to Chanukah in many ways).

Let us examine these substances, all of which serve as a moshol for Torah:

Bread and water are a perquisite for life — a person must have bread to eat and water to drink in order to survive. This refers to the revealed Torah, which is necessary for a Jew in order to know how to fulfill the mitzvos.

Wine is a luxury, one can subsist without it.  Nonetheless, it adds enthusiasm and pleasure to the meal.  This corresponds to the secrets of Torah.

Oil is also not essential, but is only consumed in very small quantities that are added to other foods.  The oil refers to the “secrets of the secrets” of the Torah.

Chanukah is commemorated with oil because Continue reading →

Vayeishev 5752: France is Refined, the World is Refined
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Vayeishev 5752: France is Refined, the World is Refined

The Rebbe begins this sicha by restating that we are the final generation of exile and, thus automatically, the first generation of Geuloh, because “we have already finished all matters of the avodah and are already standing ready for the true and complete Geuloh through Moshiach Tzidkeinu immediately.”

There is, however, a question from some quarters: the Geuloh is, after all, dependent on the whole world being ready for Geuloh, not just one person or a small number of people — but the entire world.  The Geuloh depends on the gathering of the dispersed Jewish nation from all four corners of the world, and also the refinement of all the nations and all the lands.  So they ask: where do we see a change in the world the indicates that the world is more ready for the Geuloh today than in previous generations?

The Rebbe proceeds to answer by first Continue reading →