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.
After his arrest by Communist authorities for the “crime” of being involved in spreading Yiddishkeit, the Previous Rebbe was imprisoned under terrible conditions for 18 days in 5687 (1927).1 He was sent to exile in the city of Kostrama on Gimmel Tammuz of that year. Nine days later, on the 12th of Tammuz, he was informed that he would be released from his exile, but due to the official offices being closed the certificate of release did not come until the next day, the 13th of Tammuz. Thus, his release is celebrated as a two-day yom tov: 12-13 Tammuz.
Those are the external causes as they enclothed themselves in this world. But we know from Chassidus that the real reason for events is deeper, sourced in a more spiritual dimension. The “hasgacha protis” that the release of the Previous Rebbe from this ordeal is eternally celebrated on the 12th and 13th of Tammuz should grab our attention. What is this fact coming to tell us?
Would you like to know at what moment the sun stood still on Gimmel Tammuz, 5754?
In the sicha of parshas Korach, Gimmel Tammuz, 5751, the Rebbe explains at length the great miracle which occurred on Gimmel Tammuz in the days of Yehoshua bin Nun: the sun and the moon (and the entire cosmic system) stood still. “Shemesh b’Givon dom“.
This miracle doesn’t seem to have such an obvious connection to the miraculous Geuloh of the Rebbe Rayatz in 5627 (the subject of the Rebbe’s farbrengen), but mashpiim find an obvious connection to the events of Gimmel Tammuz 5754: that just as it was by Yehoshua bin Nun, that he commanded the sun and the moon (and the entire cosmos) to stand still, causing time to “freeze” in order to enable the Yidden to win the war they were waging on their own effort, so too we are in a “frozen moment” where the Rebbe wants us to finish the war to end golus with our own effort. But there is an even greater insight, as we hope to explain with Hashem’s help.
When Gimmel Tammuz comes around, half the farbrengens are on the theme of celebrating “as’chalta d’Geuloh” (the beginning of the Geuloh), and the other half are on the theme of Hillula. Come and hear an amazing reconciliation of this widespread confusion:
When Eliyahu HaNovi was preparing to ascend heavenward, he asked his disciple Elisha what he could do for him “before I will be taken from you.” Elisha responds with a puzzling request: a double-portion of Eliyahu’s prophetic spirit should rest upon him. Eliyahu replies that this is a difficult request — meaning it is impossible to give more than one has! (Rashi) Nonetheless, Eliyahu adds that if he (Elisha) will see him being taken from him, then he can fulfill his request.
There are various answers given to the question: how could Eliyahu HaNovi give his disciple more than what he possesses. The answer we will present here will open our eyes to something amazing: Continue reading →
Everything in the life of the Rebbe’s chassidim is guided by the Rebbe’s teachings. But when something occurs for which we don’t have explicit instructions — such as Gimmel Tammuz — we must look in the Rebbe’s Torah for guidance.
Many will say that the Rebbe in fact does give explicit instructions for Gimmel Tammuz. For example the most recent sicha of 5751 where the Rebbe informs us that in 5687, despite the confusion as to what was going on, the transfer of the Rebbe Rayatz to exile in Kostrama was “the beginning of the Geuloh” (as would be determined later with his ultimate release on 12-13 Tammuz, 5687). Nonetheless, not every chosid can accept that what the Rebbe said regarding the “beginning of the Geuloh” of the Rebbe Rayatz can so easily be applied to the far more confusing event of Gimmel Tammuz, 5754. Yet, even this split as to how to respond to the situation after Gimmel Tammuz 5754 is explained in the Rebbe’s teachings, as we hope to show.
In Likkutei Sichos volume 19 is printed a famous sicha explaining an aggadeta at the end of Mesechta Makos. The aggadeta describes two incidents involving Rebbi Akiva while he was travelling with three other sages (Rabban Gamliel, Rebbi Elazar ben Azaryah, and Rebbi Yehoshua). What concerns us here is the second incident:
The four were going up to Yerushalayim (after the destruction of the Beis Hamikdash). When they Continue reading →
We find that the Rebbe teaches a firm principle: the flow of the year is a continuum. This means to say that each holiday or commemoration day is a preparation for the one that follows it on the calendar. For example: Pesach (coming out of Egypt) is a preparation for Matan Torah on Shavuos; the day of Yud Kislev (the redemption of the Mitteler Rebbe) is a preparation for Yud-Tes Kislev (the day of redemption 29 years earlier of his father, the Alter Rebbe). The year that things happened in history is of much less significance than the order that they happen on the calendar.
From this we understand that since 28 Sivan precedes Gimmel Tammuz by 5 days — according to the Rebbe’s principle it serves as a preparation for Gimmel Tammuz. In what do we see this? On 28 Sivan we celebrate the Rebbe coming to America, being miraculously saved from the “valley of tears” of war-torn Europe. Gimmel Tammuz is marks the end of the era (until now, at least) when we could see and hear the Rebbe in the usual ways. What sort of preparation is this one for that one?
The day of 28 Sivan is noted in the “Shalsheles Hayachas” printed (at the Rebbe’s behest) at the beginning of the sefer Hayom Yom. It begins with the Maharal of Prague, indicating the 7 generations to the Alter Rebbe. Then it lists by year the major events and accomplishments of each of the Rebbeim of Chabad, concluding with the Rebbe. For the Rebbe it states (after the year he was born and married) that in “5701 — Sivan — came to the city of New York”. Not “arrived” (as a refugee) but “came” (purposefully). A few comments about the Rebbe’s coming to New York:
In the sicha of Parshas Naso, the Rebbe states as follows:
This is especially emphasized in this year — the year 5751 (1991) which stands for “I will show wonders”– beginning with the wonders that we already saw in actuality, revealed in the eyes of the whole world, in this year [referring to the miracles of the Gulf War]. That through [these events] the words of the Yalkut Shimoni midrash were fulfilled: “In the year that Melech Hamoshiach is revealed all the kings of the world will quarrel, the king of Persia [Iran/Iraq], the king of Arabia, and the Holy One, blessed be He, says to the Jewish people, “my children, do not be afraid, all that I have done I only did for you…the time of your Redemption has arrived.” Since that time, we are already standing at [the closing section of the Yalkut Shimoni midrash] “in the hour that Melech Hamoshiach comes, he announces to the Jewish people and says humble ones, the time of your redemption has arrived.”
Prior to and during the first Persian Gulf War, the Rebbe made frequent references to this Yalkut Shimoni midrash, but here, for the first time, the Rebbe says unequivocally that “it has been fulfilled”, specifically quoting the words “in the year Melech Hamoshiach is revealed”. In other words: in 1991 Melech Hamoshiach was Continue reading →
In the sicha of Parshas Emor, that Rebbe makes the following enigmatic statement:
[The Geulah and building of the 3rd Beis Hamikdash] will be hastened through the study of Torah, and of Chassidus in particular. This also includes looking into the face of your Rebbe, which helps one’s understanding…
This concept is found in the Gemara (as brought in the sicha of Emor), and the Rebbe himself wrote (in the early years of his leadership) that a person should imagine the face of the Previous Rebbe or look at his photo, explaining the benefits that come from this. So why mention it seemingly “out of context” in a sicha in 5751?
It can be understood that the Rebbe is not only saying to look at the Rebbe’s visage, whether in person or via a photo, but something more than this. The Rebbe is giving us advice how to better understand these sichos of 5751-52, where the Rebbe is speaking openly about Moshiach in unprecedented ways: when we are learning here about Moshiach, we need to know whom we are talking about; that this is not just “learning Torah lishmah“, but has very practical ramifications. How will we properly understand what the Rebbe is trying to tell us about the identify of Moshiach, and whether we are waiting for him to come or if he has already come? Simple: Keep your eyes on the Rebbe!
Read the following words from the sicha of Behar-Bechukosai as they are without “looking at the face of the Rebbe”, then read them again with the Rebbe in mind — you will understand very well the “enigmatic” advice “which helps one’s understanding“:
Immediately we will see that Moshiach is already found among us, and every single Jew will point with his finger and say “Behold, this one (is the Melech haMoshiach, and he already) came”.
In the landmark Sicha of Tazria-Metzora 5751, the Rebbe explains how Tzora’as is a condition that occurs at the end of golus, after avoidas habirurim is finished (which is why it appears in the Torah after parshas Tazria, which refers to the birth of the soul of Moshiach). As we are now holding at that time and place — the end of golus, after the birurim are finished — the condition of Tzora’as is relevant to us.
In fact, the Rebbe states clearly that each and every Yid today can be said to be on the level of one who has completed his avoidah and is holding in a state of the Metzora — all the bad is coming out, but the inside is completely refined. (Reminiscent of chazal’s play on words that “Metzora” is from the words “moitzi ra’“, a reference to loshon hora, but according to Chassidus we can understand it literally “to put out the evil” — that all the evil has been purged from within and it’s appearance externally is really the final stage before it’s complete eradication.)
How can we understand this Tzora’as in our lives?
The maamor of the Alter Rebbe in Likkutei Torah and this Sicha of the Rebbe MH”M explain how the oirois Elyonim (“lofty Divine lights”) begin to shine in a Yid’s soul only after the inner refinement is completed. Lacking bittul and proper vessels to receive these oiros, the lights of G-dly עונג (pleasure) are rearranged to become נגע (lesion). This manifests itself as anger, judgmental behavior, and “spiritual arrogance”. The powerful lights of Tohu which demand “Moshiach Now!” and “Yechi Hamelech” may be unable to tolerate those who one perceives to be “holding up the process”. We could call it intolerance for and arrogance regarding one who appears to be a “misanaged” in these matters.
There is another form of Tzora’as that can affect their person, in the opposite manner, alluded to also in the maamor. The Alter Rebbe explains that the lesion of Tzora’as which appears on the skin is a white patch of skin because the white color is a sign that the blood flow is interrupted. In a healthy body the heart pumps blood to the limbs, and the limbs return the blood to the heart (see also Tanya, Igeres Hakodesh ch. 31). The failure of the limb to return blood to the heart results in the white patch of skin, which is Tzora’as.
With this concept in mind, let us revisit the words of the Rebbe is the Sicha of Beis Nissan, 5748 (3 years and a month before the Sicha of Tazria-Metzora 5751). There the Rebbe explains how the King is the heart of the nation (as the Rambam writes), and just as the role of the heart in the body is to pump blood, which is life, to the limbs, similarly the King gives life to the people. And just as in a healthy body the limbs must send blood — life — back to the heart, so, too, the people must give life to the King (for there is no King without a people).
The people giving life to the King, says the Rebbe, is expressed by the crowning of the King with the expression “Yechi Hamelech”, which “emphasizes that also the actions of the nation affect the life of the King”.
The crowning of the King by the people through the declaration “Yechi Hamelech” is likened to the limbs returning the blood to the heart. And the failure to return blood to the heart results in the white lesion which is Tzora’as, meaning that the inability to declare “Yechi Hamelech” is itself a case of Tzora’as!
The cure for Tzora’as, as explained in our sources, is the bittul that comes from learning Torah — and in our time the Rebbe emphasizes that it must be in the subject of Moshiach and Geuloh, especially as explained in the Rebbe’s own Sichos and Maamorim. This study provides the the vessels to heal both forms of Tzora’as — both the intolerant and judgmental form, and also the inability of the “limb” to return the blood to the “heart” by crowning the King with the declaration “Yechi Hamelech”.
Surely we will all add in this study, to bring about the realization of “the law of the Metzora on the day of his purification”, which the Rebbe says refers to the revelation of Moshiach.
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…”
“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 →
Dvar Malchus 770 