Parshas Naso, 5751: The Year (in which) Moshiach is Revealed

In the sicha of Parshas Naso, the Rebbe states as follows:

There is a special quality in the Shabbos after Shavuos in this year

To preface, it has been said numerous times that according to all the signs in the words of our sages about the end of days (in addition to the general announcement in the times of the gemara that “all the end-times have passed”), this generation is the last generation of the exile and the first generation of the Geulah.  This was testified to by my father-in-law the Previous Rebbe  — in connection with his well-known proclamation of “immediately to tshuva, immediately to Geulah” — that in his days (decades ago) all the matters of avodah had been finished, and all we need is only to “polish the buttons” and to stand ready to receive Moshiach Tzidkeinu.  How much more so after all the work of spreading the wellsprings outward from then until now, especially upon the completion of 40 years (since his histalkus) it is absolutely certain that we have also finished “polishing the buttons”, and we are standing ready to receive Moshiach Tzidkeinu.

This is especially emphasized in this year — the year 5751 (1991) — [the Hebrew letters of this year, תנש”א] hinting at the verse “his kingship shall be exalted” (תנשא מלכותו) in the entire world, and it also 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.”

Throughout the Gulf War, the Rebbe made references to this Yalkut Shimoni midrash, but here 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 revealed.  But despite this, as the Rebbe points out in other sichos, the Jewish people are still fearful and require Moshiach to tell them not to be afraid and to inform them that the Geulah has arrived.  But the “breakthrough” has happened: the year Melech Hamoshiach is revealed.

To add further insight:

“The year in which Melech Hamoshiach is revealed…” (“שנה שמלך המשיח נגלה בו”). The word “year” in Hebrew is feminine, and grammatically we would expect this Midrash to read “נגלה בה“, meaning “in her [the year, feminine]”.  So we need to explain why it says “בו” instead of “בה”: “the year Melech Hamoshiach is revealed in him“[masculine].

Regarding this logical question, it will help to take a look at the Ohr Hachama, the commentary of R’ Avraham Azulai, z”l, on the Zohar:

[…]so to it will be with the Moshiach after he merits to that neshoma and recognizes himself that he is Moshiach, as it states [in the Zohar] Moshiach will be revealed but he still won’t be recognized by the rest of the people[…] (Shemos 7b, quoting R’ Chayim Vital, z”l)

This describes how the initial “revelation” of Moshiach is when the neshoma of Moshiach is revealed to the individual who has been chosen by Hashem to be Moshiach. At the time that this individual receives the neshoma of Moshiach it is a private revelation, “but the rest of humanity will not recognize him”; only later will he be revealed to the people as Moshiach—what we refer to as the “coming of Moshiach”.

We could say that the Yalkut Shimoni’s use of the word “בו” transforms the literal meaning to “the year that Melech Hamoshiach is revealed in him”, a hint to “the year that [the neshoma of] Melech Hamoshiach is revealed in him [the one who will be Moshiach].”  In 5751 there was a revelation of the “yechida of the yechida”  (the lofty soul of Moshiach) in Moshiach himself.  The delay is the recognition of this by the world.

The reason for this “delay” is found in the Ohr Hachama on Shemos 9a, where it state:

“Moshiach can’t redeem Israel from below…only from Above…there needs to be an awakening from below in order to awaken the rachamim from Above, even if the physical Moshiach wants to redeem [them].”

This describes a situation where there already exists the “physical Moshiach” (i.e., the individual to whom has been bestowed the lofty neshoma of Moshiach) who himself knows that he is Moshiach, but the revelation to all of Israel has not yet occurred. We can see this in the language of the Yalkut Shimoni itself: the Midrash begins with “the year in which the King Moshiach is revealed”, and the Midrash concludes with “the hour in which the King Moshiach comes”.

The year in which Moshiach is revealed refers to the initial revelation, when there is still a need to explain the events of the world to the Jewish people, “don’t be afraid”, etc. The hour when Moshiach comes refers to that transcendent moment when the Jews themselves are able to actually see and recognize the light of Moshiach (as stated in the continuation of the Yalkut Shimoni, brought in different sichos).

In other words, the revelation of Moshiach precedes and is distinct from the coming of Moshiach. (And it is self-understood that when there is such a situation—a situation where the tzaddik who himself is Moshiach is the only one to whom this has been revealed– then only this tzaddik himself is able to know and to inform others that “the year in which the King Moshiach is revealed” has been fulfilled, etc.) .

See 5751–The Year Moshiach Is Revealed for more insights into the relevance of this Yalkut Shimoni to the Gulf War and the present world situation.

Keep Your Eyes on the Rebbe!

In the Sicha of Parshas Emor, that Rebbe made 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”.

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Kuntres Beis Nissan 5751: To Give and To Receive

A maamor was edited by the Rebbe and published in honor of the Hillula of the Rebbe Rashab, Beis Nissan, 5751.  This was the day after Shabbos Vayikra, the very beginning of the cycle of Dvar Malchus.  We are going to extract a small section of this maamor which stands out boldly as a descriptive explanation of the sharp and shocking words of the Rebbe on 28 Nissan (a few weeks after this maamor was released): “I’ve done all I can do, now I give it over to you to do all that you can do to bring Moshiach in actuality”.

The section of the maamor we will look at states as follow:

The Rebbe Rashab explains the difference between two inyonim: “its beginning is wedged into its end and its end into its beginning” (נעוץ תחילתן בסופן וסופן בתחילתן) and [the similar expression that] “the end of the deed was first in thought” (סוף מעשה במחשבה תחילה).  The difference between them is that “it’s end” (סופן) refers to the end and completion of the thought, wedged into the beginning of that which is being given (ההמשכה).  And a moshol is brought for this from the giving of tzedaka.  That the beginning (of the giving) is the mercy (רחמים) that is awakened towards the poor man.

The concept that “its end is wedged into its beginning” is that the main intent in the awakening of mercy (“its beginning”) is that there should be actual giving to the poor man (“its end”).  And if there will not be any actual giving, then the main thing is lacking.  Its end is wedged into its beginning: the intent (of giving) which is wedged into its beginning (the awakening of mercy (רחמים) for the poor man)….

The inyan of “the end of the deed was first in thought” (סוף מעשה במחשבה תחילה) is higher than the inyan of “its beginning is wedged into its end and its end in its beginning” (נעוץ תחילתן בסופן וסופן בתחילתן).  This is because the meaning of the expression “end of the deed” (סוף מעשה) is not the end of the act of performing the deed itself, the action of the person.  Rather, it means the action that comes as a result of the actions performed by the person.  In our moshol, the giving of chesed: the “end of the deed” (סוף מעשה) is when that which is being given is accepted — that the poor man should accept that which is being given to him with a good feeling (מקבל את ההשפעה בטוב) and that he should benefit from what he received. 

This aspect — the manner in which the poor man accepts that which is given to him — is not dependent on the giver, but rather on the recipient….  Thus, the pleasure that the giver has from the acceptance of what he gives (the poor man accepting with a good feeling that which he has been given) is a greater pleasure than the pleasure from the “giving” alone.

This brief moshol, when we take a moment to contemplate what it is telling us, resolves a lot of questions.  It also eliminates much of the anxiety raised by the sicha of 28 Nissan (which has been magnified by the state of affairs we find ourselves in for over 20 years, ר“ל, when do not receive new sichos or maamorim).

View the Rebbe’s renown sicha of 28 Nissan in light of this kuntres.  The Rebbe telling the Chassidim “I have done everything in my power to do”, corresponds to giving to the “poor man”.*  Having succeeded in completing the act of giving, he now has to wait until “the poor man should accept that which is being given to him with a good feeling and to benefit from it”, because “this is not dependent on the giver, but rather on the recipient”.

The Rebbe is sharing with us a most vital piece information: you, the Jewish people, have been given everything you need!  It’s the reality: “the money is in the bank,” and the Geuloh is in the bank!  But it is up to you yourselves to accept it, to realize what you have received, to put it to good use and benefit from it!

All the sichos and maamorim the Rebbe spoke, all the seforim the Rebbe instructed to print, all of the brocha and hatzlocha, guidance and direction that the Rebbe has poured and continues to pour on the Jewish people and the world…this is not just a coin in the poor man’s cup — this is true wealth!

But as long as it remains in the cup (and all the more so if we don’t realize that it’s even there), then we remain in a golus of poverty — poverty in our own perception of reality.  We need to accept what the Rebbe has given us, put it to use in shaping our reality, and in this way we ourselves will realize that not only do we have the potential to no longer be poor, but that we are in fact rich in actuality — the true and complete Geuloh!

The matter was given over to us by the Rebbe and is completely in our hands!  So, now, let’s ask ourselves the question: Ad mosai?!!


* We should note that in Kuntres Yud Alef Nissan, the maamor printed for the Rebbe’s 90th birthday, the Rebbe explains that the Jewish people are not really poor except in awareness, and the “prayer of the rich man” (Moshe Rabbeinu) is that the Yidden should realize that they are in fact rich.  Nonetheless, one who sees himself as poor really is poor — “there is no poverty except for knowledge” (איו עני אלא בדעת).

 

Tzoraas: The Illness Before Geuloh

In the landmark Sicha of Tazria-Metzora 5751, the Rebbe explains how Tzoraas 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 Tzoraas 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 completly refined.  (Reminiscent of chazal’s play on words that “Metzora” is from the words “moitzi ra’“, a reference to loshon hora, but al pi 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 Tzoraas 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 Tzoraas that can affect their person, in the opposite manner, alluded to also in the maamor.  The Alter Rebbe explains that the lesion of Tzoraas 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 Tzoraas.

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 Tzoraas, meaning that the inability (for whatever reason it may be) to declare “Yechi Hamelech” is itself a case of Tzoraas!

The cure for Tzoraas, 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 Tzoraas — both the intolerance and judgemental 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.

Yechi Adoneinu Moreinu v’Rabbeinu Melech haMoshiach L’olam Vo’ed!

!יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד

Maamorim: The Big Picture

Interesting to note the sequence of the maamorim that were printed in 5751, the beginning of the year of Dvar Malchus:

Purim — The level of Purim: an awakening that leads to the downfall of the enemies of Israel (Haman, Stalin in 5713 after this maamor was said, Sadaam Hussein in 5751 when it was edited and printed), and ushers in the period of the ascendency of Mordechai, Esther, and the Jewish nation–while still in the place of exile.

25 Adar — The transmission of the essence from mashpia to mekabel, and it’s revelation, occurs specifically without garments (in a simple, Halachic sense, and also the revelations of thought, speech, and action).

Beis Nissan — The act of tzedoko is completed by actually giving money to the poor man; but the initial desire is only fulfilled when the recipient actually accepts the tzedoko and benefits from it.

11 Nissan — Tefilla leMoshe, the prayer of Moshe, is the prayer of a rich man who lacks nothing and possesses tremendous abundance.  If so, then what does he daven for? He davens that Yisroel (Malchus) should realize that they themselves are rich (spiritually, and from that is drawn down wealth into physicality as well).

18 Nissan — According to Halacha, birds require an additional degree of guarding than animals (not only walls, but also a roof) because they are able to “fly away”.  Similarly, the conceptions of the intellectual soul can also “fly away” to undesirable places, and therefore an additional level of caution is required (a degree that is unnecessary while guarding the animal soul).

 

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Introduction to the cycle of Dvar Malchus

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 over 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

Chof Zayin Adar: Nothing Was Lost

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).  Thus, Geuloh is:

…not only the nullification of the withdrawal and concealment (העלם והסתר) and 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 27 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 which we proceed on to this very day.  We do not need to cry out over the darkness, but rather to “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!