Thoughts

The Decree is Nullified? But…
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The Decree is Nullified? But…

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quite surprising: where in the Megillas Esther do we see that the King’s order containing Haman’s evil decree was rescinded?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with the King’s ring, and “a writ that is written in the name of the king and sealed with the king’s ring cannot be rescinded.”**  What actually happened was that the a follow-up decree was issued: the right of the Jews “to assemble and to protect themselves, to destroy, to slay, and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  The original decree of Haman remained in full force (“cannot be rescinded”), and still the Rebbe calls this the nullification of Haman’s decree?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, the intention behind Haman’s decree was nullified via the issuing of the second decree.  By giving the Jews in his Kingdom the right to defend themselves and despoil their oppressors, the original intent of Haman’s decree has been nullified and replaced (even though the decree itself could not be rescinded).  The second way of explaining it is that nothing changed until the actual fighting and victory of the Jews on 13 Adar — up until that point it was all “theoretical”.  We look at the reality on the ground.

The greatness of Purim is explained by the Alter Rebbe in Torah Ohr as connected with the self-sacrifice (mesirus nefesh) of the Yidden over the course of an entire year.  Haman’s decree to “to destroy, kill, and cause to perish all the Jews” was decreed to take place “on one day, on the thirteenth day of the twelfth month, which is the month of Adar”.  From the time Haman’s decree was issued (in Nissan) until the following 13th of Adar was almost a full year.  The sword of destruction was held over their heads for full year, and yet nobody thought to deny his Jewishness in order to save himself — this mesirus nefesh is what the Alter Rebbe praises.

However, the “nullification” of Haman’s decree took place only two months after the original decree was issued.  “In the third month-that is the month of Sivan-on the twenty-third day thereof, and it was written according to all that Mordecai commanded.” (Megillah 8:9).  This means that the year of mesirus nefesh was for the most part after Haman’s decree had been “nullified”.   Yet, the Megillah itself tells us that the second decree alone was enough to cause rejoicing — Mordechai went out in royal garments, and “the Jews had light and joy, and gladness and honor.”  The ten months from 23 Sivan until 13 Adar were ten months of light and joy?  Or ten months of fear and mesirus nefesh?  Seemingly both together.

What does this have to do with Geuloh?

In the sichos of Dvar Malchus, 5751-52, the Rebbe explains to us that the Moshiach is here, Geuloh is here, we are in Yemos Hamoshiach.  Yet the Rebbe also cries out from the fact that we are still in Golus, and Moshiach and the Geuloh haven’t come in actuality (b’poal mamash).  Chassidim are still arguing whether we are living in Golus or Geuloh.  But if we use the model of the Purim story, we can understand how to manage the paradox.

On the 13th of Nissan, Haman’s decree was issued.  Mordechai dressed in sackcloth and ashes, crying in the street, gathering 22,000 Jewish children to fast and learn Torah.  Esther made the two feasts, after which Haman was hung on the gallows and the King gave his ring to Mordechai.  On 23 Sivan the new decree was sent out.  Mordechai dressed in royal garments and the Jews rejoiced.  Ten months later the date of 13 Adar approaches.  The sonei Yisroel start sharpening their weapons.  The reality looks very much like Golus at its worst.

A Jew who lives with what his eyes see can be filled with apprehension and fear, “Hashem — save us!”  But a Jew who lives on Mordechai’s dimension understands that Hashem already did His part ten months earlier!  The Geuloh is already here, but it has to be realized in actuality.  The Jews still have to take advantage of the 2nd decree, to actually “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.”  Hashem’s done His part; now it’s up to you!

The 13th of Adar looks like we’re still in a Golus world.  But Mordechai has already given us the power of Geuloh: to overcome this apparent Golus and reveal that the Geuloh became a reality back on the 23rd of Sivan.  A reality, yes, but still abstract and theoretical.  But one who holds by the “theory” will know what to do to make this Geuloh a reality — boldly take his weapons in hand and go out to face the enemies with confidence.  One who is overwhelmed by what his eyes see will want to lock himself up in his house, shut off the lights, and hope they don’t see him.  He might beg Hashem to save him, or he might think of ways to appease the enemies — either way, he remains in Golus despite the fact that Mordechai has put the Geuloh in his hands.

We are standing on the 13th of Adar!  Mordechai of our generation, the Rebbe Melech haMoshiach, has already sent out the decree of Geuloh, and has also given us the weapons: Chassidus, Mivtzoyim, Hakhkel, Shlichus.  And the Rebbe said “it must be done by you and by you and by you!”  What is required is that each one of us understand and internalize the Rebbe’s message (the “direct path”), and through this each one will realize that he can and must do his part to bring the Geuloh from abstract theory to reality, to reveal the Geuloh  b’poel mamash!

* For example, see Likkutei Sichos, v. 25, p. 278, where the Rebbe implies that the nullification of the decree of Haman occurred with the sending of the letters authorizing Jewish self-defense.

** See the Maharal of Prague’s commentary Ohr Chadash (on Esther 8:11) which suggests that the new decree of Mordechai indeed could have issued a nullification of the previous decree, and offers a very interesting explanation as to why it was decided instead to decree that Jews can defend themselves. 

יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד

Mishpotim: The Roadmap from 27 Adar and 3 Tammuz to Geuloh
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Mishpotim: The Roadmap from 27 Adar and 3 Tammuz to Geuloh

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.): 

  • 25th (כה) and 26th (כו) refer to Birkas Cohanim, giving Divine blessing (ונתינת כח) to the Yidden in the time of golus and also in the Beis Hamikdosh, when Hashem (gematria 26) is “before them” (hinting at having Hashem’s shliach, Nosi Doreinu, in front of us at the time the Sicha was said);
  • 27th (ז”ך) is associated with the verse “shemen zayis zach (ז”ך)”, which serves as the basis of the maamor the “V’Atah Tetzaveh”, which would be distributed by the Rebbe for Purim Koton.  This can be read as a hint at the avoidah in that maamor (being crushed from being in Golus, even when there is spiritual and material abundance) — the “crushing” that would begin on the 27th of the following month of Adar;
  • 28th (כח) is not only “adding strength”, but is also the gematria of “Yechi”, the declaration of Chassidim which took root after 27 Adar (with the repeated encouragement of the Rebbe);
  • 29th is erev Rosh Chodesh, the time of concealment (hinting at Gimmel Tammuz and thereafter) which precedes Rosh Chodesh (which refers to Geuloh).  In the  maamor of Beis Iyar the Rebbe explains how the concealment of the moon is actually the preparation for the unification of the Mashpia and the Mekabel on Rosh Chodesh, and in the maamor of Rosh Chodesh Kislev the Rebbe addresses the great level of the avoidah of the tachton at the time of concealment.

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”!

21) Kuntres Chof-Beis Shevat: the Infinite Revealed
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21) Kuntres Chof-Beis Shevat: the Infinite Revealed

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: “Yohrzeit” of a Living Man
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Yud Shevat: “Yohrzeit” of a Living Man

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

Erev Shabbos: Time of Techiyas Hameisim
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Erev Shabbos: Time of Techiyas Hameisim

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 →

Didan Notzach and Geuloh
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Didan Notzach and Geuloh

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.

The War of the Alter Rebbe

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 →

Chayei Sara: The Message Beyond the Sicha
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Chayei Sara: The Message Beyond the Sicha

As we learned in the Dvar Malchus sicha of parshas Chayei Sarah, this parsha contains the first shilchus in Torah and that in our times shlichus has a new element: the acceptance and “kabbalas panim” of Moshiach.  In most years, it comes out to be the time when the International Gathering of the Rebbe’s shluchim is held.  The Rebbe often brings the words of the Shelah that everything is by hasgacha protis, and thus days and events which fall out near the Parsha are connected with that Parsha.  The Rebbe also speaks about the connection between the Torah portion and the daily section of Tanya, Tehillim, and Rambam.

If we look, we see a wonderful and eye-opening hasgacha protis as regards the Kinus Hashluchim.

When the Kinus Hashluchim falls out on parshas Chayei Sarah, thousands of Shluchim find themselves Continue reading →

Noach “Saw a New World”
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Noach “Saw a New World”

The opening verse in Parshas Noach says that “נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו” “Noach was a righteous man, he was perfect in his generations”.  The Midrash on this posuk (Midrash Rabba Noach, 30:8) says in the name of R’ Levi: “Whoever it is said about them ‘he was’ saw a new world.”  The Midrash then enumerates five individuals, the first being Noach, citing that when he and his family exited the ark, they saw a new world.

In what sense did Noach see a new world?  Obviously, it was the same Earth, although following the waters of the flood surely the surface of the Earth looked different than it did previously.  And of course, the evildoers who populated the Earth previously were no longer around.  But can we really say that this is what it means to see a “new world”?

The Rebbe, in the sicha of Noach 5752, clues us in to what is being implied here according to pnimiyus haTorah:

In the creation of the world, the Torah refers to Hashem using two names: Continue reading →

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Ki Seitze: Adding “the” Mitzvah

The ruling of the Rambam is well-known: every individual should consider that the fate of the entire world is in his hands. By performing a single mitzvah, one person can tilt the scales of judgement and bring salvation to himself and the world.

In the Sicha of Ki Seitze 5751, the Rebbe describes how the reward for Mitzvos is, metaphorically, locked in a chest. This chest is in the possession of all Jews.*

Screenshot_2018-08-22-15-46-09-1-2

“Not only that, but he has the ability and the permission to open the chest (and to reveal the reward) any time he wants — by adding “one mitzvah” more, that through this [mitzvah] ‘he will tilt the scales…'”

Those who learn the Sichos are already familiar with this Rambam (the Rebbe showed an enthusiasm for this Rambam over the years). But, in general, the Rebbe adds a new dimension in his use of sources, and especially regarding the Sichos of Nun-Alef/Nun-Beis we should be on the lookout for new dimensions of understanding.

We offer the following insight:

The Rebbe here separates the words “one mitzvah” מצוה אחת from the rest of the quote from the Rambam, and the Rebbe adds the words “by adding one more mitzvah” (עי”ז שמוסיף עוד מצוה אחת).

To say “adding one more mitzvah” (עי”ז שמוסיף עוד מצוה אחת) implies something quite different than the Rambam’s wording of “performing one mitzvah” (עשה מצוה אחת).  Adding one more (עוד) implies a mitzvah that was not already fulfilled, that there is “one more mitzvah” that we can “add” which will bring the revelations of the true and complete Geulah.

In truth, there are many Mitzvos we haven’t fulfilled in actuality, since we lack the ability to bring korbonos. But there is one mitzvah that has not been fulfilled — and is possible to fulfill today — and it is a mitzvah fulfilled by the Jewish people as a whole.*

This is the mitzvah mentioned in last week’s parsha, Parshas Shoftim: the mitzvah to appoint a King שום תשים עליך מלך. Although it was fulfilled in earlier generations, our generation has not properly fulfilled it. More than that, the shleimos of this mitzvah was not reached through the appointing of Shaul Hamelech or Dovid Hamelech; rather its shleimos is the appointing of Melech haMoshiach — which is the responsibility of our generation, specifically!

This interpretation fits perfectly with what the Rebbe says here: because the opening of the “chest” that contains the reward of our Mitzvos (the revelation of Ohr Ein Sof in the world, as explained in the Sicha) is related to Yemos haMoshiach, and it is self-understood that in order for it to be Yemos haMoshiach there must be a Moshiach, whom the Jewish nation has a mitzvah to appoint over themselves, accepting his kingship.

So look at this portion of the Sicha again, and see how the Rebbe is saying that the “one mitzvah” which we can add, which will bring the lofty revelations we are longing for, is the mitzvah of appointing a King מינוי מלך!

Of course, this is a Mitzvah that falls on the shoulders of the entire Jewish nation as a whole, so it’s not enough that you and I and the bochurim in 770 accept the Rebbe as King, Melech haMoshiach, but requires the acceptance of his kingship by the Jewish nation. This is, lechoira, also the meaning of the Rebbe’s words in 28 Nissan 5751 and Noach 5752: “the only thing left is to give it over to you” and “the Geulah doesn’t depend on anything besides Moshiach himself.” There’s no contradiction: what has been give over to us is the acceptance and crowning of Moshiach himself by us!

אין הדבר תלוי אלא במשיח צדקינו עצמו

All that remains is to appoint the King!

*) It is possible, though not necessary, to say that the Rebbe means here the collective body2018-08-22 20.33.38 of all Yidden rather than each individual: “The reward that until now is “closed in a chest” is already found in the possession of the “worker” (each and every Jew).”

Ki Seitze Insight: Mouths Filled with Laughter — the Future is Now!

Near the end of the sicha (ois 15) the Rebbe makes an astonishing statement that demands our attention.  The verse in Tehillim (126b) states “then our mouths will be filled with laughter” (אז ימלא שחוק פינו), upon which the gemara (Brochos 31a) comments:

Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: One is forbidden to fill his mouth with mirth in this world, [= as long as we are in exile (in the name of the Ge’onim)], as it is stated: “then will our mouths fill with laughter and our lips with song” (Tehillim 126:2). When will that joyous era arrive? When “they will say among nations, the Lord has done great things with these” (Tehillim 126:2).

The emphasis is that “then” is referring to the time of the future Geuloh (and thus it is explained throughout Torah, including Toras HaChassidus of all of the Rebbeim, including the Rebbe).  The time to “fill our mouths with laughter” is at the time of the Geuloh.  Now comes the amazing chiddush of the Rebbe:

“Then (in the time to come, l’asid lavo) we will fill our mouths with laughter.”, which, in our generation, the Nossi of the generation, my father-in-law the Rebbe, whose second name is Yitzchok, from the root meaning laughter and joy, and he is the 8th Nossi from the Baal Shem Tov (8 being the gematria of “then” in our posuk אז), the inyan of “we will fill our mouths with laughter” is done (not in the future tense, “then”, but rather) in the present tense.

A verse that is universally explained to be referring to the time of the Geuloh, some time in the future, is now explained by the Rebbe to be something that is occurring (or can occur) now!  To understand better what this means (in addition to the clear implication that this aspect of Geuloh is no longer something reserved for the future) let us take the Rebbe’s own description of what it means to “fill our mouths with laughter”.

If we look at the maamor “Ani L’Dodi” printed as a Kuntres in Elul, 5750 (one year before our sicha), we will find that the Rebbe offers us the following definition of our posuk:

A smiling countenance [referring to the moshol of the King in the field] — this is the essential pleasure תענוג עצמי (which the Holy One, blessed be He, takes in Yidden), the inyan of the circus קניגיא [which Hashem will make in the times of Geuloh for the pleasure of the Tzaddikim] when we will see in a revealed way that all the war of good and evil (in this world) is only for laughter and pleasure, “then we will fill our mouths with laughter”.

This means that during Golus we are unable to properly realize that our struggle with evil is really a staged battle from which Hashem takes great pleasure and from which we ourselves will take great pleasure, and therefore we cannot “fill our mouths with laughter” because our battle against evil seems very real, the existence of the evil is an ever-present danger.  But the time of Geuloh brings with it a new revelation: that this is all part of the Divine plan for Divine pleasure, and realizing this properly allows us to “fill our mouths with laughter” despite our struggles with the evil inclination.  Evil is no longer real, but simply part of the “game” of this world (as the Rebbe explains earlier in this sicha regarding “when you go out to war ‘on’ your enemies” — higher than and above your enemies (to the point that they don’t have a real existence)).  Thus, when the Rebbe says that we can already fill our mouths with laughter, it means that we are capable of properly grasping and internalizing the true nature of our struggle with our “enemies”.  When one realizes this, he will not have any fear but rather renewed motivation to overcome these “enemies”, since he can fully recognize that this is all a Divinely ordained “circus” and not a real battle at all.

“Then” is “now”, and we can truly live Geuloh!