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…”
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.
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!
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
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
It's still Hakhel! The Rebbe says Hakhel continues into Sukkos of the following year! We still have time to utilize the power of Hakhel...
In a Hakhel year the Rebbe demands from each one of us to be a “Hakhel Yid”: to utilize every opportunity to make Hakhel gatherings of Jews which strengthen Yiras Shomayim, encourage Mitzah observance, and increase Jewish unity. The Rebbe’s shturem about these activities is known, but why such a shturem? With a fuller understanding of the subject, we can, with Hashem’s help, give ourselves over to the Rebbe’s inyan of Hakhel with even greater inner chayus (in addition to loyal kabbolos ‘ol).
First, let us note that Hakhel is not a time period, it is an event. An event which occurs once every seven years in the year after a Shmitta year, the year called Motzei Shvi’is.1 Hakhel is a mitzvah which is performed in the year of Motzei Shvi’is. By understanding more about Motzei Shvi’is, we can understand better the role of mitzvas Hakhel.
At this point, let us note some of the dramatic events that occurred in Hakhel years:
Also interesting to note that the four times that 770 Eastern Parkway, the Rebbe’s shul, was expanded took place in Hakhel years: 5720, 5727, 5733 (finished by erev Rosh Hashanah 5734, the Hakhel year), and 5748 (the laying of the cornerstone (“even hapina”) for the most recent expansion). But what’s the connection with Hakhel? Continue reading
In the Sicha of 22 Shevat (which we summarize in the article 22 Shevat: The Ultimate Unification) the Rebbe explains the 3 stages that correspond to the dates 10, 11 and 22 Shevat. Briefly, they are the stages of:
a) Preparing the recipient (“10”) to receive the great revelation;
b) The initial revelation of “11” itself. It is in a way where the recipient is elevated up to the level of “11” (rather than integrating it into is own reality). It remains separate from the “11”, but also loses its importance as it is subsumed into the matters of the “11”; and,
c) The ultimate unity, when the “11” is fully revealed in the reality of and in the inyonim of the “10”; they become as one, yet the “10” is neither nullified out of existence nor does it lose its importance.
One can learn these deep concepts and be left wondering what they mean practically. We will attempt to bring these ideas down, and illustrate what they mean (בדרך אפשר) in the relationship of Chassidim to the Rebbe.
3 Stages in the Avoidah of Chassidim
1)Until Yud Shevat the Chassidim had the avoidah to work on themselves, seichel and midos, to prepare themselves for the Geuloh (עמדו הכן כולכם). This was the avoidah of the 6th generation, where the difference in the roles of the Chassidim and the Rebbe was emphasized. This avoidah, the preparation of the recipient (“10”), was was completed upon the histalkus of the Previous Rebbe on Yud Shevat.
2) Beginning with 11 Shevat, the Nesius of the Rebbe מה”מ, the avoidah of the 7th generation begins: the emphasis is not on one’s avoidah with himself, but on one’s task to influence the world around. This is most pronounced in the inyan of shlichus, where the shliach puts aside the shleimos of his personal avoidah in order to become an emissary and representative of the Rebbe מה”מ. This matches what the Rebbe says about the “10” being subsumed into the “11”: the shliach’s personal life and interests are subsumed into the Rebbe’s concerns. The shliach and the one who sent him now share a common avoidah, more so than in the previous generation, but it is really the avoidah of the Rebbe into which the shliach is subsumed and thus they remain 2 separate entities;
3) After 22 Shevat the emphasis on Moshiach shifts into high gear, ascending from year to year, with an increasing emphasis on the avoidah being “from their own effort” (בכֹח עצמם), and amazing explanations of the revelation of Atzmus and the unification of the mashpia and the mekabel. Of course, all this takes on a new dimension after Gimmel Tammuz, when Chassidim are “forced” to proceed without “giluyim” and the Rebbe’s inyonim are now their own inyonim. The border between Rebbe and chosid becomes increasingly obscured as the Rebbe becomes more and more revealed in the actions of the chosid, yet the reality of the chosid is not nullified.
These thoughts are for your consideration, your own comments are welcome!
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).
Today, walking on Eastern Parkway near 770, I overheard a Yeshiva Bochur explaining to an older woman that the upcoming day of Gimmel Tammuz is “the day the Rebbe passed away in 1994; you see, he is the Moshiach…”
Moshiach is described as transcending paradox (“nosei hafochim“). We have no greater paradox than Gimmel Tammuz. On the one hand, it has all the hallmarks of a “histalkus“, which essentially means “disappearance” as in “passing away” (although Chassidus explains that it actually means greater revelation, one which transcends revelation). A “histalkus” of a Rebbe is the culmination of his leadership, and even though he continues to live on (also in this physical world, and even in a body [as we know that the Baal Shem Tov and the Maggid of Mezeritch were present in a bodily form in the Alter Rebbe’s prison cell])—nonetheless, there is an “end of an era”, and a new Rebbe emerges to carry on the mission.
Nothing of the sort happened on Gimmel Tammuz 5754.
The leadership of the Rebbe has not diminished by even the smallest measure, rather, to the contrary—the dedication of his Chassidim is stronger than ever and his leadership is more widely influential than ever. There has not been a “break” but rather a “continuation” (see the sicha of 28 Sivan).
The Rebbe, in the sichos of Gimmel Tammuz, addresses the previous miraculous events of Gimmel Tammuz:
The power of our generation, the generation of Moshiach, lies in our ability to “see through the darkness”, to know that even despite all appearances to the contrary the leader of the generation, the Moshiach of the generation “stands and serves” and his leadership is uncontested. The terminology for this day, and what the Rebbe’s present address is, are not the decisive factors. Rather, the incontestable focus of this day is the fact that the Rebbe continues to lead our generation, the 7th generation, to greet the true and complete Geulah!
Yechi Adoneinu Moreinu v’Rabbeinu Melech HaMoshiach l’Olam Vo’ed!
Dvar Malchus 770 