Dvar Malchus: Revelations from Above

Reb Menachem Zev Halevi Gringlass wrote to an acquaintance in Tammuz 5751, referring to the sichos and maamorim of “Dvar Malchus”:

Photo of Rabbis Gerlitsky, Hendel, Gringlass

Photo of Chabad Rabbonim of Montreal: R’ E. Gerlitsky, a”h; R’ Y. Hendel, a”h; R’ M.Z. Gringlass, a”h.

We stand now b’ezras Hashem, in the most serious period. The holy sichos and the discourses that are coming out (with the footnotes and sources) are truly revelations from Above. In truth we are not worthy of this at all, it is only by Divine Providence that we have merited to be the last generation of golus and the first of Geulah, and therefore, as the Baal Shem Tov explained on the verse “V’hu yechalkeluchoh” that Hashem Himself will make us vessels…

We must literally learn every single discourse 3-4 times at least and then think through its contents 7-10 times, at least half an hour every time, and only then maybe we can hope that something will stick, and the vessel will become a little bit clean….

source: Moshiach Weekly, expanded edition for Yud Shevat 5775, p. 18

Kuntres 28 Sivan: I Will Show You Wonders Behind the Miracles

A Chassidic discourse on the verse “As in the days when you came out from Mitzrayim, I will show you wonders” was edited and distributed by the Rebbe on 28 Sivan, 5751 (50th anniversary of the Rebbe’s arrival to America together with the Rebbetzin).  The subject is the nature and varying levels of miracles and wonders in general, and particularly as they will be in the Messianic age.  This not only shares an obvious connection with the miraculous escape of the Rebbe and Rebbetzin from Europe to America 50 years earlier, but also with the year 5751 תנש”א, which the Rebbe repeatedly referred to as the year of “I will show you wonders” (the letters of the Jewish year — Nun-Alef — standing for the  Hebrew words in our verse “I will show you wonders.”)

First, we need to understand the varying levels of miracles: miracles above nature (transforming water into blood, splitting the sea), and miracles enclothed in nature.  Miracles enclothed in nature themselves divide into 3 types: where the miracle is recognizable (Purim, Chanukah); where nature conceals the miracle but there is still a recognition that something out of the ordinary occurred and one is obligated to thank Hashem (an ill person who is healed, a prisoner who is freed, etc); and the lowest level, where nature so completely obscures the miracle to the point that one doesn’t even recognize that a miracle occurred (אין בעל הנס מכיר בניסו).

The Rebbe proceeds to explain that the last type of miracle, unrecognizable from the ordinary process of nature, is actually the highest in it’s source, from the verse עושה נפלאות גדולות לבדו, the great wonders that Hashem does “alone”, no one knows about them.  It is from this level that the great wonders of the Messianic age will come, which will be wonders even compared to the wonders of Mitzrayim.  This can explain why the about the Messianic wonders it says “I will show you wonders” — because they will come from the high level which today are unrecognizable — Hashem will have to “show” us that they are wonders.

But, the Rebbe explains, this verse of “showing wonders” doesn’t only apply to miracles enclothed in nature, but also miracles above nature.  Those miracles will be wonders even in comparison to the wonders that were seen in coming out of Mitzrayim.  But we are left with a question: what need is there to “show” the wonder of a miracle so above nature that it is already a wonder?  The answer the Rebbe gives is amazing.  But to reach that answer, we have to first understand the following:

First, the difference between these miracles is the degree to which they are grasped by human intellect.  A wonder like the splitting of the sea is so beyond human comprehension that we cannot grasp it at all, we can only gaze at it speechlessly.  The more the miracle is enclothed in nature, the more we can grasp it intellectually; to understand not only what happened, but how it happened.  The Rebbe gives examples: we don’t understand how a dead person is brought back to life, we only know that before he was dead and now he is alive.  But looking at the miracle of Purim, for example, we can see exactly how the decree was abolished, or when a sick person is healed we can grasp how it was brought about through certain drugs.  From this out comes out that being enclothed in nature is really what reveals the miracle, making it accessable to the human intellect.  The ultimate form are the miracles that we don’t even recognize — they are so fully grasped by our intellect that there is no sense of wonder that would cause us to notice something unusual has happened, which would cause us to give thanks to Hashem.

Mitteler Rebbe asks a question on the miracles that are unrecognizable: since they derive from the lofty level of “Him alone” (לבדו), then how is or possible for anything to conceal them?  His answer is that, in fact, nothing can conceal them.  They are so fully and seamlessly revealed by nature that we can’t even recognize that something out of the ordinary has occurred!

But really, all miracles come from the Ohr Ein Sof; the difference of whether that are enclothed in nature or not depends on whether they are from the aspect of concealment within the Ohr Ein Sof (למעלה מעלה עד אין קץ), it the aspect of revelation (למטה מטה עד אין תכתית).  And all the wonders of the Messianic era will revealed, including those that derive from the aspect of concealment.

So, the wonders of the Messianic era will come from the highest levels, and will also be revealed even into the human intellect.  But more than that, the Rebbe explains that even the miracles of the Messianic era that will not be enclothed in nature (like the splitting of the sea and the river) will be in the following manner: not only the splitting of the sea will be seen openly, but the revelation [of Elokus] that brings about the splitting of the sea will be seen openly! (As by the splitting of the sea upon coming out of Mitzrayim, when everyone pointed with a finger and said “this is my G-d” (זה א-לי ואנוהו). While by Yetzias Mitzrayim this was a one-time event, in the Messianic era it will be the ongoing reality!)

So we find that the miracles of the Messianic era will be wonders, from a higher level than even the wonders of Yetzias Mitzrayim, and at the same time they will be able to be grasped by human intellect.  (And they will be seen in a way where the Divine revelation itself will be perceived!)  But how will nature — which derives from the Divine name Elokim which conceals G-dliness that is above world — be able to accommodate such a degree of revelation?  The Rebbe explains that  through avoidas habirurim, refining the Divine sparks that fell in physicality, the Jewish people effect a refinement of nature.  Nature itself becomes elevated  (עלית הטבע), so that instead of obscuring the level of G-dliness that is above the world, it becomes a vessel for that G-dliness to be revealed!

It will be interesting to note (for those who have learned the Sicha explaining the “New Torah That Will Go Forth From Me”) that the Rebbe references chapter 16 in Shaar HoEmuna by the Mitteler Rebbe.  There, the Mitteler Rebbe explains this same subject of miracles, and also the difference between the aspect of concealment within the Ohr Ein Sof (למעלה מעלה עד אין קץ), and the aspect of revelation (למטה מטה עד אין תכתית).  He brings out that these two aspects correspond to Halacha (revelation to the lowest levels) and Kabbala (hidden secrets above revelation). Through this reference we can tie together everything in our maamor (which seems to be speaking only about miracles and wonders in physical objects) with the concepts discussed in the Sicha explaining the “New Torah That Will Go Forth From Me” — the ability of Moshiach to draw down the loftiest secrets of Torah to the point where they become Halacha! 

But what is the connection between the secrets of Kabbala, rulings in Halacha, and miracles in the physical world?  As explained by the Rebbe elsewhere, a Halacha ruling (psak din) has an affect on the world, and thus we can understand that when Moshiach draws down the secrets of Torah into Halacha (unifying the aspect of concealment with that of revelation) that this causes the same effect in the physical world, resulting in miracles and wonders which themselves unify the levels of concealment and revelation — above nature and within nature, as explained in this maamor of 28 Sivan 

Kuntres 13 Iyar: Like Which Brother?

This Chassidic discourse was printed in honor of the Yahrtzeit of the Rebbe’s brother, Yisroel Aryeh Leib.  Fittingly, it begins with the words of the posuk “Oh, that you were like a brother to me,” (Shir Hashirim, 8:1). Rashi comments that this verse refers to the way Yosef dealt kindly with his brothers even though they had mistreated him (by selling him as a slave to Egypt).  Contrastingly, there is a midrash which says that the verse refers to his beloved brother Binyomin, who, unlike his older brothers, had no hand in selling Yosef down to Egypt.

The discourse goes into depth about the nature of free choice, and the responsibility of Yosef’s brothers for selling him even though later Yosef reveals that it was divinely orchestrated for the good —  so that Yosef should rise to power in Egypt and be in a position to provide for his family when they sought respite from the famine in the land of Canaan.  However, we are now only going to focus on the part of the discourse that shows an open connection to the sichos of Dvar Malchus.

The verse “Oh, that you were like a brother to me,” is a request from the Jewish people to Hashem — to relate to us like a brother.  It is understood why we would interpret it to be referring to the brothers who sold him: the brothers did evil to Yosef but he repaid them with kindness.  Similarly, we request from Hashem that even though we have “done evil to Him” through our sins, He should repay us with kindness.  However, as we know from the story in chumash, Yosef’s kindness followed the trials and tribulations that he put the brothers through in order to bring them to do tshuva and acknowledge their sin.  By asking for Hashem to relate to us like Yosef to Binyomin, who had no hand in the sale of Yosef, we are asking for open and revealed good without any “trials and tribulations”.

The difference between the two interpretations (whether the verse is referring to Yosef’s conduct to his 10 brothers or to Binyomin) will be understood as the difference between a number of contrasting concepts, all of which contain a common thread.

On the one hand we have the lofty revelation of Yetzias Mitzrayim, which was an awakening from Above (not something Bnei Yisroel earned from their own efforts).  But, as lofty as it is, it remained essential “makif” and was not internalized.  On the other hand, we have Sefiras Ha’Omer (in the days following our going out of Mitzrayim), which is our own effort at refining ourselves.  It is not as lofty as when Hashem revealed Himself and took us out of Mitzrayim, but because it is our own avoidah it is internalized in a settled way (בפנימיות ובהתישבות).

The discourse goes on to find the same relationship between the avoidah of tshuvah (leaving one’s reality, the bittul of one who lacks all qualities) and the avoidah of Tzaddikim (having bittul that does not negate their existence, humility where one is aware of his abilities).  In short: powerful and lofty but remains “outside” the person, contrasted with a not-as-lofty revelation that is internalized.  It is specifically this aspect of being internalized that fulfills Hashem’s desire for a dwelling place down below (דירה בתחתונים).

Based on this, we can understand the two interpretations of our verse: the interpretation that “brother” refers to Yosef as he conducted himself with his brothers who sold him represents our request for the loftiest revelations (Yetzias Mitzrayim and the avoidah of Baalei Tshuva).  The other interpretation, which says that it refers to Binyomin, reflects a request for an internalized, settled revelation (Sefiras Ha’Omer and the avoidah of Tzaddikim).

Since both interpretations are going on the same verse, they are really not contradictory — they are complementary.  Meaning that our real request is for the highest revelations, but that these highest revelations should be internalized in a settled way — all of the benefits without any of the drawbacks!

This is the avoidah that the Rebbe has given us with the famous words of the Sicha of 28 Nissan: “oirois d’Tohu but in keilim d’Tikkun”.  (In a later Sicha of 22 Shevat, this is described as the unification of the aspect of “10” and the aspect of “11”.)  Our avoidah to bring the Geuloh is not that of Baal Tshuvah nor that of a Tzaddik;  rather, ours is an avoidah that combines these two dimensions, demanding that we constantly transcend ourselves like a Baal Tshuvah, and then internalize it so it is as natural as the avoidah of Tzaddikim.

Vayechi 5752: Where Eternal Life is Drawn From

ונשיא דורנו – יוסף שבדורנו – ש”לא מת”, כמו יעקב אבינו (“אלה תולדות יעקב יוסף”), כידוע ש”נשיא” ר”ת “ניצוצו של יעקב אבינו”, וע”י ההתקשרות והביטול לנשיא הדור ה”ז נמשך בכל אחד ואחת מאנשי הדור…

“The Nosi of our generation — the Yosef in our generation — who “did not die”, like Yaakov Avinu (“these are the descendants of Yaakov, Yosef”), as is known that “Nosi” is composed of the initial letters of the phrase “A spark of Yaakov Avinu”, and through the hiskashrus (connection) and the bittul (self-nullification) to the Nosi of the generation, this [aspect of Yaakov Avinu who did not die] is drawn down into every single member of our generation…”

Q: Should I understand that the Rebbe is telling me that my own personal hiskashrus and bittul to the Nosi is what draws down his eternal life (חיים נצחיים) to every single Yid in the generation?!

Hard to support such an understanding.

Perhaps the intention that each one, through his own hiskashrus and bittul to the Nosi draws down eternal life (חיים נצחיים) to himself.

Maybe.

Perhaps a more correct reading is that the hiskashrus and bittul of the Rebbe himself to his Nossi (the Frierdicker Rebbe, who “did not die”) is what is drawing down eternal life (חיים נצחיים) to every single Yid in the generation!

28 Nissan: All You Can Do

What follows is from the “famous sicha of koach (28) Nissan”, which the Rebbe spoke after Maariv prayers to a small crowd in 770. Although the words were–and remain–shocking, an attempt to shake Chassidim out of their complacency in golus, they would be followed by nearly a year of sichos containing some of the loftiest revelations, which are the subject of this website: the Dvar Malchus sichos of 5751-52.

The shliach and mashpia R’ Zalman שיחיה Liberow is fond of pointing out that although the Rebbe’s words are strong, disturbing, and sound almost as though the Rebbe “doesn’t know what to do with these people” (chas v’sholom), if we take a second look we find that the Rebbe says that he is doing “the only thing left to do”, which should give us tremendous encouragement! It means that literally there is nothing else that needs to be done (by the Rebbe) to bring Moshiach. If the Rebbe gives it over to us, it means that we have the power to do it! “Karov eleicha hadavar me’od.”

Perhaps it is worth noting that 28 Nissan is the 13th day in counting the Omer, Yesod sh’b’Gevurah. It is the day that the walls of Yericho, the first city conquered by Yehoshua bin Nun and the bnei Yisroel upon entering Eretz Yisroel. It is also the day (in 5714 [1954]) that the Rebbe taught the famous niggun of “Tzema Lecha Nafshi”, a niggun of longing for G-dly revelation.

A translation of part of the sicha:

Because of the unique stress on the Redemption in this time, an astonishing question arises: How is it possible that despite all these factors, Moshiach has not yet come? This is beyond all possible comprehension.

It is also beyond comprehension that when ten (and many times ten) Jews gather together at a time that is appropriate for the Redemption to come, they do not raise a clamor great enough to cause Moshiach to come immediately. They are, heaven forbid, able to accept the possibility that Moshiach will not arrive tonight, and even that he will not arrive tomorrow, or on the day after tomorrow, heaven forbid.

Even when people cry out “Ad mosai” — Until when will we remain in exile?’ they do so only because they were told to. If they had sincere intent and earnest desire, and cried out in truth, Moshiach would surely have come already.

What more can I do to motivate the entire Jewish people to clamor and cry out, and thus actually bring about the coming of Moshiach. All that has been done until now has been to no avail, for we are still in exile; moreover, we are in an inner exile in regard to our own service of G-d.

All that I can possibly do is to give the matter over to you. Now, do everything you can to bring Moshiach, here and now, immediately.

May it be G-d’s will that ultimately ten Jews will be found who are stubborn enough to resolve to secure G-d’s consent to actually bring about the true and ultimate Redemption, here and now immediately. Their stubborn resolve will surely evoke G-d’s favor, as reflected by the interpretation of the verse, “For they are a stiff necked people; You will pardon our sins and wrongdoings and make us Your possession.”

I have done whatever I can; from now on, you must do whatever you can. May it be G-d’s will that there will be one, two, or three among you who will appreciate what needs to be done and how it needs to be done, and may you actually be successful and bring about the true and complete Redemption. May this take place immediately, in a spirit of happiness and gladness of heart.

Revelations from Above

Reb Menachem Zev Halevi Gringlass wrote to an acquaintance in Tammuz 5751, referring to the sichos and maamorim of “Dvar Malchus”:

Photo of Rabbis Gerlitsky, Hendel, Gringlass

Photo of Chabad Rabbonim of Montreal: R’ E. Gerlitsky, a”h; R’ Y. Hendel, a”h; R’ M.Z. Gringlass, a”h.

We stand now b’ezras Hashem, in the most serious period. The holy sichos and the discourses that are coming out (with the footnotes and sources) are truly revelations from Above. In truth we are not worthy of this at all, it is only by Divine Providence that we have merited to be the last generation of golus and the first of Geulah, and therefore, as the Baal Shem Tov explained on the verse “V’hu yechalkeluchoh” that Hashem Himself will make us vessels…

We must literally learn every single discourse 3-4 times at least and then think through its contents 7-10 times, at least half an hour every time, and only then maybe we can hope that something will stick, and the vessel will become a little bit clean….

source: Moshiach Weekly, expanded edition for Yud Shevat 5775, p. 18