Based on the Maamar in Kuntres Beis Nissan 5751: The Rebbe gives the moshol of giving to a poor man. The “initial thought” is not the giving of the tzedakah, but that the poor man should accept it and benefit from it, which is not in the power of the giver, only the recipient.
What does this mean for Dor Hashvii and the Rebbe’s assertion that “I’ve done all I can do, now I give it over to you…”
Introduction to the cycle of Dvar Malchus
“Rav Asi asked, ‘Why do little school children begin their Chumash learning with Vayikra and not with Bereishis? It is because little children are pure and unblemished, and the sacrifices are pure and unblemished. The pure ones begin their learning with the study of the pure.'” (Vayikra Rabbah, Tzav 7:3)
The cycle of Dvar Malchus refers to the twelve months of sichos which the Rebbe said between 5751-52 (1991-92), the latest words (“Mishna achrona”) that we have from the Rebbe. Notably, the cycle begins with the sicha of Parashas Vayikra, 5751. Although the Torah of Moshiach will only be revealed to us together with the revelations of the true and complete Geulah, these sichos are a “taste” of the “new Torah that will come forth from Me” (Yeshayahu 51:4; Vayikra Rabbah 13:3) and fittingly we start learning from parshas Vayikra. Furthermore, the sicha describes a connection to Simchas Torah, which is the day when we begin reading the Torah anew (finishing with “V’zos Habrocha” and beginning with “Bereishis”).
Some background: The year 5750 (1990-91) was termed by the Rebbe “it will be a year of miracles” based on the letters that form the Hebrew year. The year 1990 saw the beginning of the disintegration of the Soviet Union and the outbreak of the first Gulf War. The year 5751 received the name “it will be year of ‘I will show wonders’”.
By the time we reach Parshas Vayikra, 5751 (March 1991), the Gulf War has ended (on Purim, two weeks earlier); the events in the disintegration of the Soviet Union will lead, in June (Rosh Chodesh Tammuz), to the election of Boris Yeltsin and the end of the Communist Regime, effectively ceasing to exist upon the resignation of President Gorbachev in late August (Shabbos Ki Seitze). This new reality — the defeat of Sadaam Hussein in Iraq (and the overt miracles witnessed in Israel during that war) and the collapse of the Soviet Union (bringing an end to the Cold War and the nuclear arms race) — is the background to these sichos.
As the Rebbe often explains, events in the physical world are a consequence of what occurs spiritually, the realm of the Jewish souls. If we see the fall of the earthly “iron curtain” it is because the spiritual “iron curtain” (“mechitza shel barzel”) which separated Israel from their Father in Heaven has fallen. If an evil dictator who threatened to annihilate, G-d forbid, Jews young and old is defeated and rendered powerless without a Jew firing a weapon, this is because the same drama is playing out spiritually. These sichos are to guide us in this “new world order” — a new earthly world order, reflecting a new spiritual world order. Continue reading
The day 27 Adar (כ”ז אדר ראשון) is not just a date in Lubavitch — it has become a title for the dramatic day that was the beginning of a new reality for Chassidim. This is the day that the Rebbe had what the doctors call a stroke, and since then we have not heard from the Rebbe. Gimmel Tammuz is another step, but the “silence” began on this day, Chof Zayin Adar.
The number 27 in Loshon Hakodesh is also the word “זך”, which means refined and purified. In fact, the Rebbe connects this with the 27th day of the month, in a sicha of Parshas Pekudei 5750 (2 years to the day before the stroke). Here the Rebbe explains that the 27th of the month possesses the special quality of:
…scouring and clarification and purification, as is written about the time of the Geuloh “many will be clarified and whitened and purified” (Daniel 12:10). The ultimate scouring and purification is by revealing the intent in the Tzimtzum [contraction of G-dly revelation] and concealment of the Divine name Elokim itself.
This will be understood in light of what the Rebbe explained in the earlier parts of this sicha. To summarize:
According to Torah, there are 7 names of Hashem that one is forbidden to erase due to their Holiness. Of them, we primarily relate to two names: YKVK and Elokim, which represent the revelation of G-dliness (the name YKVK) and the concealment of that revelation (the name Elokim). The name Elokim is the contraction and concealment of G-dly light — in other words: darkness. We find a verse in Tehillim “the sun and its shield, YKVK Elokim”, explained to mean that Elokim (concealment) is like a shield or a filter that reduces the G-dly revelation of the name YKVK so that the worlds are not nullified out of existence. According to this, the name Elokim, the contraction and concealment of G-dly light (the darkness), is for the sake of being able to reveal G-dliness within the limited ability of the worlds to receive. Like smoked glass diminishes the light of the sun but this itself allows a person to be able to gaze at the sun without being blinded. A concealment which has the intent of actually revealing that which is being concealed.
But, explains the Rebbe, there is another dimension: the quality of Tzimtzum (contraction) in and of itself — that contraction and concealment show the completeness of the unlimited Holy One, blessed be He, that He is truly unlimited: He is so “unlimited” that he can also limit Himself! He possesses not only the power of unlimited revelation, but also the power of concealment and limitation. Explains the Rebbe, this derives from the level of Hashem’s Essence עצמותו where the power of infinite revelation can co-exist with His power of limitation and concealment (regardless of the fact that they are opposites). (See the maamor השם נפשנו בחיים printed for Gimmel Tammuz 5749, where it states that the inyan of Tzimtzum for its own sake will only be revealed in the Time to Come.) Thus, Geuloh is:
…not only the nullification of the withdrawal and concealment (העלם והסתר) of the world by revealing that the intent of the contraction and concealment is for the sake of revelation. Rather, more than this: that we reveal the intent of the withdrawal and concealment itself…not only do we nullify the inyan of golus by revealing that the concealment [of the name Elokim] is for the sake of revelation, but more than this: that the golus itself is clarified and is transformed to Geuloh, since we reveal the intent of the Tzimtzum itself, the power of concealment (which is above revelation).
These are very deep concepts, we are not attempting to do them justice in this brief article. But we will try to bring them down to simpler words, which will help us relate to the event of Chof Zayin Adar over 30 years ago (and its continuation to the present time): This second aspect of the Divine name Elokim (the name of darkness and concealment) is it’s inherent value, not as it brings about or leads to something else. It is not only that the darkness as a vehicle for revealing the light, and in such a case we must nullify the darkness in order to reach a greater light. Rather, it is the lofty intent within the darkness itself — the power of Hashem’s Essence to be limited. What does that mean? That we identify and recognize Hashem in the darkness just as we do through His revelations! The darkness remains darkness, but it ceases to darken because we recognize that the darkness itself is part of Hashem no less than light and revelation. “The darkness is as light” (כחשיכה כאורה). This is even higher than crying out over the darkness (as the Rebbe explains in the maamor (בלילה ההוא, מלוקט ד) that was edited and released for publication on Purim, 5750, two weeks earlier than this sicha).
In practical terms, we could say as follows:
Following the stroke that occurred Chof Zayin Adar, 5752, the Chassidim were worried, davening and saying Tehilim for the Rebbe’s health. There was a great and sudden darkness over Lubavitch. No farbrengens with the Rebbe, no Sunday dollars. Gimmel Tammuz was another step into darkness and concealment. Yet, in the years since then, when the concealment is seemingly greater than before, there has been revealed an even deeper connection to the Rebbe. Previously, the connection expressed itself through the way the Rebbe revealed himself. Then there was a concealment, and there was a response of crying out over the concealment. But since then, the hiskashrus has evolved and come to approach the second level the Rebbe mentions: where the concealment itself does not conceal.
What does this mean in practical terms?
That the fact that we do not see or hear the Rebbe for so many years (and so we cry out to Hashem “ad mosai?!”) nonetheless does not obscure our ability to recognize the Rebbe’s presence and influence. This comes from Atzmus, meaning our hiskashrus today is coming from Etzem Hanefesh, where the concealment and the darkness themselves are converted to Geuloh — that the present situation comes to show the power of concealment, which by the Rebbe means that we come to recognize that he is just as effective in his role of Nosi Hador and Moshiach Tzidkeinu when we don’t see as when we do see, when we don’t hear as when we do hear. So many years have passed and yet not only is the hiskashrus of Chassidim still strong, but each year there are more and more mekushorim, many of whom were not even born before Chof-Zayin Adar! “The darkness is as light” (כחשיכה כאורה), the power of concealment which is above revelation.
Nothing was lost on Chof-Zayin Adar. On the contrary: we set out on a path of establishing a greater level of connection with the Rebbe, a path upon which we proceed to this very day. We do not need to cry out over the darkness, but rather we must “remind” Hashem that just as the power of concealment has an intent of its own, so does the power of revelation! We can now, after Chof Zayin Adar, appreciate the power of concealment (which doesn’t actually conceal, but reveals a deeper level), and therefore we beseech Hashem that we should also have complete revelation: the true and complete Geuloh with the Rebbe Melech Hamoshiach, and we will gaze upon the beauty of our King!
Yechi Adoneinu Moreinu v’Rabbeinu Melech HaMoshiach L’olam Vo’ed!
The Dvar Malchus begins with Vayikra 5751, but where does it end? The Parshas Vayakhel sicha is unfinished, and parshas Pekudei is missing (actually, “missing” is one of the definitions of the word*, as in יפקד מושבך). What is the message?
Firstly, we could take note that the start of our Dvar Malchus cycle is parshas Vayikra. This hints at the division of the Chasidishe Parsha, Torah Ohr and Likkutei Torah — the former covering Bereishis to Vayakhel, the latter Vayikra through the end. In an odd turn of hashgacha protis, parshas Pekudei is absent from Torah Ohr (which covers all of Shemos) and appears in the other volume.
But more to the point, the Rebbe generally explains these two parshiyos (Vayakhel and Pekudei, which in many years are read together) as reflecting two distinct angles:
The fact that our Dvar Malchus has Vayakhel but lacks Pekudei (when looked at in light of the content of all the sichas) implies that from the collective side of things, everything is in a state of Geulah: the aspect of Above to below, the “Nosi is everything” (הנשיא הוא הכל) which nullifies all the elements to the greater whole. You can find this expressed many times in these sichos.
What remains to be completed is the aspect of Pekudei: the completion and perfection of the parts, not as they are nullified to the greater whole but their own intrinsic importance as unique elements. Meaning our avodah, individually. In the Rebbe’s words: “do all that you can” — you, personally and as an individual! (Of course, merging the individual effort with the unity of Vayakhel, which is the reason that most years the two parshiyos are read together.)
What is needed now is for each one of us to reveal his spark of Moshiach through our own efforts, and not to expect someone else, not even Melech HaMoshiach, to do it for us. “Avodah b’koach atzmo“, to reveal individually what has already been accomplished collectively. To bring — each one of us — Moshiach in actuality!
(Not only will this complete the aspect of “Pekudei”, but it brings about the completion and perfection of “Vayak’hel”, because the “incomplete” Sicha of Vayak’hel hints that even the aspect of “Above to below” remains incomplete as long as the “Pekudei” is lacking. Completing the task of the mekabel (from below) adds to the perfection of the mashpia (Above).)
* Another meaning of Pekudei is connected with childbearing and the marital union, as in “Hashem remembered Sarah” (to bless her with a child) (ה’ פקד את שרה), and “a man must be intimate with his wife [before seeing out on a lengthy journey]” (יפקוד את אשתו). In fact, this second meaning is mentioned in the Alter Rebbe’s drush on this parsha in Likkutei Torah, strengthening the connection between the parsha and these words. This fits as a hint that although Parshas Pekudei is “missing”, and it might seem to some that the “husband” has gone on a journey leaving his wife alone — even so he must “be intimate with his wife” before departing (these Sichos of Dvar Malchus) and even to the point of making her “pregnant” through this intimacy: pregnant with the true an complete Geuloh.
What does it mean that a decree has been nullified?
In various sichos*, including the Dvar Malchus sicha of Tetzaveh, the Rebbe uses the expression that Haman’s decree was nullified (ביטול גזירת המן). This expression is actually quite surprising: where in the Megillas Esther do we see that the King’s order containing Haman’s evil decree was rescinded? The Megillah actually tells us the opposite: Haman’s decree was sealed with the King’s ring, and “a writ that is written in the name of the king and sealed with the king’s ring cannot be rescinded.”** What actually happened was that the a follow-up decree was issued: the right of the Jews “to assemble and to protect themselves, to destroy, to slay, and to cause to perish the entire host of every people and province that oppress them.” (Esther 8:11). The original decree of Haman remained in full force (“cannot be rescinded”), and still the Rebbe calls this the nullification of Haman’s decree?
If we examine this, we will see how it is very relevant to the Geuloh and the sichos of Dvar Malchus.
The question is: how can Haman’s decree be considered to have been nullified? There are two aspects to the answer.
Firstly, Continue reading
Towards the end of the sicha of parshas Mishpotim, the Rebbe elucidates on the meaning of the monthly dates of 25, 26, 27, 28, and erev Rosh Chodesh. We can see how the Rebbe is in fact laying out a roadmap for the avoidah of Chassidim after 27 Adar (the medical event that occurred to the Rebbe one month after this sicha, which affected the Rebbe’s speech, etc.):
A roadmap of the avoidah from before and after 27 Adar, through Gimmel Tammuz, up to today: the giving of the power to succeed (25th, 26th); the “crushing” that brings out the essence (27th); the declaration of Yechi (28th); until the complete concealment of erev Rosh Chodesh that brings about the highest avoidah and leads to the true redemption.
Although the trip has been longer than anyone expected, we have received clear directions, and know that the road leads to the true and complete Geuloh, so “step on it”!
This maamor begins with the verse of parshas Mishpotim: “These are the statues that you shall place before them: if you will acquire a Hebrew servant…”. The Talmud Yerushalmi says that statues the verse is referring to are the secrets of Torah. This raises a question, since the term “mishpotim” refers to the basic statutes of the Torah which the human mind can grasp (including the nations of the world), but not the Torah’s hidden secrets. Furthermore, what is the connection with acquiring a Hebrew servant?
The defining element of a Hebrew servant is his acceptance of the yoke of servitude: his kabbolos ‘ol. The reason this appears at the beginning of the Torah’s many “mishpotim” (statutes understood by the human mind) is to hint even when we fulfill the Torah’s laws which we understand — we must be fulfilling them [as well] out of kabbolos ‘ol, like a servant who does what he is told without understanding. After all, the main thing about these laws is that they are the Will of Hashem, and Will is above reason and understanding. But haven’t we defined the mishpotim as laws which our mind does understand? In fact, it is not a contradiction: Continue reading
Yud Shevat marks the yohrzeit and Hillula (anniversary of the passing) of the Previous Rebbe in 5710 (1950), the father-in-law of the Rebbe MH”M. His resting place is in Montefiore Cemetery in Cambria Heights, NY, commonly referred to as “the Ohel”.
The Rebbe, MH”M, oversaw all the details, wrote the text of the gravestone, and even designed the Ohel structure itself (in a way that Kohanim could enter and avoid the halachic prohibition of being in proximity to a grave). The Rebbe visited the Ohel on a twice-weekly basis, and often more frequently than that.
At the same time, the Rebbe continued to refer to his father-in-law as “Nosi Doreinu”, the leader of the generation, and the “Moshiach of the generation“. The Rebbe asserted that “hu bachayim” (“he is alive”), like Yaakov Avinu who did not die. Each year on the Previous Rebbe’s birthday, the Rebbe spoke about his father-in-law’s new chapter of Tehillim, just like anyone else who has a birthday and begins a new year of life. The Rebbe spoke sharply that his father-in-law does not have an issue of inheritance because he is “fresher and more lively” each passing year.
Yud Shevat is the yohrzeit of a living man, the Ohel is the gravesite of a living man.
If we don’t understand, the problem is ours to ponder and to research. When we will understand how the gemora can state the “Moshe didn’t die” and “Yaakov didn’t die” and that after his passing Rebbi Yehuda Hanosi would appear at the home of his family on Shabbos night (and made Kiddush for them) — then perhaps we will begin understand the meaning of Yud Shevat. To understand how eternal life is not contradicted by a yohrzeit nor by a gravestone.
יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד
In addition to the radical chiddushim in the plain understanding of the second sicha of Parshas Va’era 5752, one can also find a number of hints and suggestions that give even deeper insight into the ground-shaking ideas the Rebbe is revealing.
In the explanation as to how the “good sign” of one who dies on Erev Shabbos applies to our era (the last quarter of the 6th millennium, “Erev Shabbos” of the entire creation), the Rebbe refers to the concept of “nesira” (“cutting”). This “nesira” describes what happened to Adam Harishon on the day of his creation: Hashem put him to sleep in order to separate Chava. From being a “back to back” entity they gained the ability to be “face to face”, and to bring into existence limitless future generations. While his sleep was one-sixtieth of death, it was completely a positive matter: in order to bring about an immeasurable improvement, specifically the ability to give birth to all future generations.
The Rebbe references the writings of the Arizal as a source for the Kabbalistic explanation of this concept of Nesira. In the writings of the Arizal (Shaar Hapsukim, p.17) one finds that the Arizal writes that “this matter is that the moichin (intellect) which is in the head of Z”A (the six sefiros) go out from it via this sleeping, and then they are given to the female (Malchus).” This brings about that Malchus grows from a point to her full development. Reading this, especially in the original language, seems to hint at the state of affairs after the events of 27 Adar and 3 Tammuz, when the Rebbe (the head — “Rosh Bnei Yisroel”) is not seen, and Malchus (the Jewish souls) receive and develop their potential via the intellectual power bestowed upon them by the head (“now I give it over to you, do all that you can to bring Moshiach in actuality” [sicha of 28 Nissan 5751]).
The Rebbe also brings (footnote 40) from “Kuntres Sfas Emes (at the end of Emes L’Yaakov)” that there is a “nesira” every Rosh Hashana which is the most difficult and requires Continue reading
The excitement surrounding the Rebbe’s victory of the seforim (5 Teives, 5747) is so intense that it begins even while we are still celebrating Chanukah. The day which the Rebbe referred to as “our side wins” (“Didan Notzach”) is a powerful dor hashvi’i celebration that rightly sweeps through Lubavitch. But beyond the farbrengens and the purchasing of seforim, the events of Didan Notzach and the sichos surrounding it deserve proper attention in order to understand at least something of the true magnitude of the victory. In particular, to recognize how 5 Teives represents the culmination in this physical world of the battle that has been going on since the times of the Alter Rebbe — the battle to bring the Geuloh.
Hey Teives arrives a few days after the end of the month of Kislev, when everyone is still saturated with the story of the kitrug against the Alter Rebbe and against spreading Chassidus, Continue reading
Dvar Malchus 770 