Lech Lecho: The 3 Nations and Geuloh
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Lech Lecho: The 3 Nations and Geuloh

We present this worked-over translation of a maamer of the Tzemach Tzedek to give a deeper understanding of the land of the 3 nations mentioned in Dvar Malchus and the connection to Geuloh.

The Borders of the Land of Israel in the Future

We are promised in the Torah that in the time to come the Jewish people will receive the land of Israel consisting not only of the land of the 7 nations of Canaan but also the land of the three nations of Edom, Moav, and Amon (the Keni, Kenizi and Kadmoni).

This being so, we are confronted with a question: The prophecy of Yechezkiel describes the borders of the land of Israel as they will be in the time to come, but in his prophecy they are clearly defined as being the same borders as were conquered by Yehoshua ‐‐ the land of only 7 nations. His prophecy is about the time to come: why doesn’t he mention the lands of the other 3 nations?

This is also connected to the additional three refuge cities (arei miklat) which we are instructed to establish in those lands. These refuge cities are, in turn, associated with the rectification of Hevel.  Kayin was able to kill Hevel because Hevel was already condemned to death (“chayav misa“) for having “gazed at the shechina” while offering his sacrifice.

Chazal (Sanhedrin, 98a) explain the verse “in its time I will hasten it” (“B’itah Achishena“) as referring to two distinct end times (ketz, plural: kitzin): “if they merit, I will hurry it (Achishena), if they don’t merit, [Hashem will bring the Geuloh] in its time (B’itah)”. If the ketz comes in its last possible moment ‐‐ B’itah ‐‐ all the descendants of Hevel will be rectified. But, if the Jewish people will merit to the redemption before the ketz of the rectification Hevel is completed, then there will be need for refuge cites (arei miklat) for those (descendants of Kayin) who will kill accidentally (but not intentionally).

[Important to note what is explained in Chassidus: that the rectification of the souls that derive from Hevel are the basis of “refining the sparks of holiness”, the “avoidas habirurim“, which the Jewish people accomplish during the time of golus. See also Toras Chayim, Shemos II, 277a.]

Achishena — An Awakening from Below

In order to understand this matter of B’itah and Achishena, we find that chazal say “the woman conceives first and a male is born; the man conceives first and a female is born.” This means that when Knesses Yisroel (the collective soul of the Jewish people) will “conceive first”, which is the aspect of “elevating the feminine waters” (hala’as ma”n) from below to above, like the yearning of the woman for her husband, then this awakening from below will generate the awakening from Above which draws down the masculine waters (hamshachas ma”d) from a very lofty level so that a male will be born, meaning a higher level [than a female].

We are talking here about the avoidah that gives birth to love in the Jewish people, a male child representing “great love” (ahava raba). But, if the man (Hashem) will conceive first, then a female will be born, meaning the aspect of love [of Hashem] in order to receive a reward in Gan Eden (see Likkutei Torah, Tazria, “Sos Tasis“).

So, too, in our case: if the ketz will be via the awakening of Knesses Yisroel, meaning that through the awakening from below there will be an awakening from Above to speed up the matter before its time, which is the aspect of Achishena, then Hashem will widen the borders and we will inherit the land of the Keni, Knizi and Kadmoni. But, if it will be the man conceiving first, meaning the ketz will come due to an awakening from Above in its (pre‐determined) time, then the borders of the land will remain unchanged, as in the prophecy of Yechezkiel, and the lands of the three nations will be left a desolate wasteland.

Refining the Sparks (Avodas Habirurim)

To explain this matter: the shattering of the vessels occurred primarily in the 7 midos of Tohu (the emotions), but not so much in the Kesser, Chochma and Bina (intellect and super‐intellect) of Tohu.  Thus, as regards their rectification, which is the avoidas habirurim performed by the Jewish people down in this world via Torah and Mitzvos, this is performed on the 7 midos.  At the same time, the three dimensions of Kesser, Chochma and Bina of Tohu are being rectified together with them.

According to this, it would be fitting that the Jewish people should inherit these lands when they finish the task of refining the 7 midos of Tohu; however, this depends on the actions of the Jews in this world, whether it will be “in its time” or “I will hasten it” (B’itah or Achishena, which was explained above as dependent on whether there is first an awakening from below). The expression “inheriting these lands” means the revelation of the good found in the aspect of Kesser, Chochma and Bina of Tohu.

[In other words, we have two factors: the avoidas habirurim and the awakening from below. If the avoidah is finished before there is an awakening from below, this is called B’itah. If the awakening occurs before the avoidah is completed, this is called Achishena. This determines the inheritance of the land.]

Inheriting the Land of the 7 or the 10 Nations?

If the good that is in them will be revealed in a tangible way in the Jewish people, then these lands will be considered part of the Land of Israel and this will take place in the simple sense as well. But, if we will not inherit these lands, then the gentiles in those places will (as stated in the prophecies) be wiped out along with the evil that is there, however, the lofty good that is there will not be revealed directly; rather, it will only be revealed through being enclothed in the 7 midos (the land of the 7 nations of Canaan). Which case will take place depends on the actions of the Jewish people down in this world.

If we bring about Achishena, an awakening from below (hala’as ma”n), the woman conceives first: this will cause a drawing down from below (hamshachas ma”d) and the inheriting of the 3 lands of Kesser, Chochma and Bina of Tohu, and the good that has been refined from them will actually shine forth there. Those lands will be considered as part of the land of Israel, and physically the borders of Israel will reflect this.

However, if it will be B’itah, from Above, even though the spirit of impurity will be removed, nonetheless the good in them will not be revealed; rather, it will only appear through being enclothed in he midos, the land of the 7 nations. In such a case, the lands of the 3 nations will be left desolate.

[We could explain that these revelations will not have a vessel in which to be revealed. These levels of lofty understanding cannot be revealed in the regular vessels of intellect which we presently possess.  Thus, they will only be revealed in the midos, like a person who feels strongly attracted to something or feel vehemently against something without understanding the reason.]

Why Yechezkiel Saw a Future of the Land of 7 Nations

Since the expansion of the land of Israel to include the 3 lands is dependent on the ketz being in a way of Achishena (love that derives from an awakening from below, as explained above), this is why Yechezkiel’s prophecy describes only the land of the 7 nations: because he prophesied about the final ketz which is the ketz B’itah where the borders of the land of Israel remain as they were in the days of Yehoshua.

We notice that in the prophecy of Yechezkiel, the land is divided into 13 sections. The question is: how do we arrive at the number 13 when there are only 10 sefiros? The answer is that the 7 midos each possesses 3 moichin (the Chabad of the midos, bringing to 10) and further the Kesser, Chochma and Bina of Tohu are enclothed in them in a hidden way (bringing to a total of 13).

Thus, we see that the prophecy of Yechezkiel is on the ketz B’itah wherein Kesser, Chochma and Bina will be enclothed in the 7 midos in a hidden way, because the awakening is from Above, that the supernal Man conceives first and there will not be an actual inheritance of the 3 lands. But, afterwards, in the days of Moshiach, through the avoidah of Yisroel they will arrive and merit after several years to the aspect of Achishena, inheriting the 3 lands as part of the land of Israel, until the good in Kesser, Chochma and Bina of Tohu will be actually revealed there.

We see from this maamar of the Tzemach Tzedek that if the Jewish people finish avoidas habirurim but still have not had an “awakening from below” on their own, then the Geuloh arrives but they lack the vessels to perceive the lights of Tohu that have been refined from level of Kesser, Chochma, and Bina of Tohu. If this occurs, then they will have to do the avoidah in Yemos Hamoshiach in order to reach the level where they will “inherit the land of the Keni, Kenizi and Kadmoni”, meaning a revelation of the lights of Tohu in a revealed way.

This explains the assertion of the Rebbe that:

  1. Avoidas habirurim has been completed,
  2. We only need shout “ad Mosai”, to open our eyes to see that the Geuloh is here, and
  3. That we are presently found in Yemos Hamoshiach.

Based on the maamor of the Tzemach Tzedek printed in Ohr HaTorah, Bereishis, page 1167 תתשסז

This article in downloadable PDF format

Conquering the 3 Lands Peacefully
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Conquering the 3 Lands Peacefully

The Rebbe mentions in the Dvar Malchus of Parshas Lech Lecho that Avraham Avinu is promised by Hashem that his descendants will inherit the land.  Hashem made a covenant with Avraham, stating:  “To your seed I have given this land, from the river of Egypt until the great river, the Euphrates river.  The Keni, the Kenizi, and the Kadmoni, And the Chitti and the Prizi and the Rephaim, And the Amori and the C’naani and the Girgashi and the Yevusi.”  (Parshas Lech Lecho, 15:18-21)

Rashi here points out that “There are ten nations [enumerated] here, but He gave them only seven nations. The [other] three are Edom, Moab, and Ammon, and they are [here referred to as] the Keni, the Kenizi, and the Kadmoni, which are destined to be [our] heritage in the future.”  The seven nations dwelled in the land of Canaan, which was conquered by the Bnei Yisroel when they entered the land with Yehoshua bin Nun.  The other three nations (Keni, Kenizi, Kadmoni) were not ever conquered, and in fact there are verses in the Torah warning the Bnei Yisroel “Do not distress Moav and do not provoke them to war…”, “When you approach opposite the children of Ammon, neither distress them, nor provoke them…”  In the time of golus these lands and nations who live in them are not to be provoked because Hashem says “I will not give you any of their land [as] an inheritance” until the time of the true and complete Geuloh.

These lands and the nations who dwell in them are described in the teachings of Chassidus: the seven nations (lands) correspond to the seven emotional character traits (midos) of the animal soul which must be conquered and then transformed from evil to Holiness.  The three nations/lands refer to the intellect (Wisdom and Understanding, Chochma-Bina) and the super-intellect (Crown, Kesser).  The avoidah of a Yid in the time of golus was focused on conquering the land of the seven nations, the midos of the animal soul.  Only after we have finished refining the midos can we begin to take possession of the other three lands, referring to the intellect.  We have already posted how Chassidus explains this process in the post entitled The 3 Nations and Geuloh.  Here we will present what the Rebbe says is the avoidah in the present time regarding the three additional lands of the Keni, Kenizi, and Kadmoni.

In section 12 of Dvar Malchus Lech Lecho, the Rebbe refers to “avoidas haMoichin“, the avoidah of the intellect, as being connected with taking possession of the three additional lands.  This is an avoidah which is relevant only at the end of golus, since until now we were busy with the midos.  In fact, even the intellectual labor in Torah that took place until now was for the purpose of influencing the midos.  However, in the Time to Come there will be intellectual labor for its own sake, “to unify with Elokus via the complete unification (“a wonderoud unity”, Tanya ch. 5) of the individual’s intellect with the Torah (Hashem’s wisdom, which is one with Him).  Via the fact the Torah and the Holy One, blessed be He, are all one, it will be revealed that Yisroel, the Torah, and the Holy One, blessed be He, are all one.”

At present we only have a revelation of the intellect in Torah as it relates to the midos (49 gates of wisdom, מ”ט שערי בינה).  In the future, there will be a revelation of the three intellectual attributes as they are in their essence (the 50th gate, שער הנו”ן).  The Rebbe takes notice that the names of these three nations all start with the letter Kuf (ק) which has a leg the goes below the line.  This hints at these lofty levels coming all the way down to this mundane world.  The Rebbe then tells us that the avoidah that is connected with this is to reveal chiddushim in Torah.  By doing so, the individual reveals hidden powers of his soul, including the essence of his intellect, his moichin b’etzem.  At this point there is a footnote that references the sicha the Rebbe said on the night of the 8th of Marcheshvan, a few days before Shabbos Lech Lecho. (Listen here.)

In the sicha of 8 Marcheshvan,  the Rebbe elaborates on the subject of avoidas haMoichin and taking possession of the lands of the three nations in our days.  Firstly, the Rebbe says that “it is incumbent to make an effort that already now there will be the avoidah which is a foretaste and example and preparation for the avoidah that will be in the true and complete Geuloh.”

 What is this avoidah?

There needs to be an effort and an increase mainly in the learning of Torah that is related to the time of the Geuloh — learning Torah that speaks about Moshiach Tzidkeinu and the true and complete Geuloh.  And more, and a main thing: an increase in learning Pnimiyus HaTorah in a way of understanding and grasping [the material] unified with the revealed dimension of Torah — one Torah.  And not just the first period of Yemos Hamoshiach, but also the second period.  [See The 3 Nations and Geuloh].  And more specifically — an increase regarding the “seven nations” which we were already given … the avoidah of the seven midos and also the avoidah of the three moichin…

Since we are found truly close to the true and complete Geuloh, there needs to be a sampling and example and beginning of avoidas haMoichin as they are by themselves — via the learning and effort to fulfill in actuality the matters connected with avoidas haMoichin, even if not related to avoidas haMidos…

This avoidas haMoichin means learning deep concepts of Chassidus (such as in the teachings of the Mitteler Rebbe).  The Rebbe says that all of this increase in learning (which will surely lead each one to the new unique insights (chiddushim) which the Rebbe asked for) will bring “broadness” (רחבות) in the learning and also in material matters, that “with only a small effort with one finger” he can receive his parnosa from Hashem.

Additionally, the Rebbe says to add in joyous Chassidishe farbrengens in which the participants will discuss matters of Pnimiyus HaTorah in a way of broad understanding and grasping the material.

And what does all of this accomplish?

Additionally, and this is the main thing — via this we speed up and hasten and bring about immediately that all of Bnei Yisroel will go to our Holy Land, “a great congregation will return here” — to the land of ten nations. 

To summarize: the Rebbe is telling us that since avoidas haBirurim is finished (as mentioned many times in Dvar Malchus) and everything is ready for the Geuloh, we must begin acquiring the complete land of Israel — the land of all ten nations — by beginning to be involved with avoidas haMoichin by adding in all the aspects of Torah that the Rebbe mentions (adding in learning the subjects of Moshiach and Geuloh, and adding in learning Chassidus as it shows itself united with the revealed dimension of Torah, and adding in learning deep subjects in Chassidus).  This represents our first steps into the avoidah of the future, an example of what the Rebbe is telling us throughout these sichos: by beginning to conduct our lives in a way that is fitting with the Geuloh, we speed up the revelation that the Geuloh is really here with us already.  It is primarily a switch in our perception, understanding, and outlook — the intellectual avoidah of bring into reality the Geuloh!

 

Noach 5752: Geuloh is Dependent Only on Moshiach Himself
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Noach 5752: Geuloh is Dependent Only on Moshiach Himself

The chosid R’ Zushya Willemovsky, “The Partisan”, was told by the Rebbe in a private audience in the 1960s that there remained 20 or 21 things that needed to be accomplished in order for Moshiach to come.  From this we learn the significance of the sichos of Dvar Malchus in general, and parshas Noach in particular — that everything has been accomplished and nothing is preventing the Geuloh.

In this sicha, the Rebbe speaks about the importance of periodically making a proper spiritual accounting (cheshbon tzedek) to search out a recognize the areas in ourselves which need improvement, even things that are very slight imperfections (such as causing someone to feel bad because we didn’t return their greeting(!)).  This should be done with joy, with recognition that it is easier than ever to rectify these matters because the Jewish people, who are like one body, “are found in a state of an individual who is healthy in all of his limbs and organs, both spiritually and physically, and thus anything that is lacking is likened to a weakness or a minor illness in one limb which can be healed quickly and easily”.

Furthermore, when a person takes stock of himself and recognizes that he has flaws and failings which need to be rectified, “this is not a contradiction, G-d forbid, to the testimony of the Leader of the Generation that the work has already been completed and we are standing ready to receive Moshiach Tzidkeinu.”  Yes, we need to search these things out, and upon identifying them to rectify them, but these things do not delay Moshiach’s coming.

Dependent Only on Moshiach Himself

“With absolute certainty all the ‘end times’ have passed, and [the Jewish people] have already done tshuva, and now the matter is not dependent upon anything other than Moshiach Tzidkeinu himself!“  (Italics in the original.)  Towards the end of the sicha the Rebbe repeats: “…when we do a proper accounting at  the end of the first week of the year 5752, “it will be a year with wonders in it”, we come to the conclusion that the matter is not dependent upon anything other than Moshiach Tzidkeinu himself (as stated above)…”

It might seem that the implication of these words is that we have done all that we can do, now all that remains would be to wait for Moshiach to decide when to reveal himself.  However, this sicha was preceded a half a year earlier by the famous sicha of Chof-Ches Nissan, 5751, where the Rebbe told the Chassidim that he had done everything he could do, all that remains is to give it over to us to bring Moshiach.  (Several days later a woman passed by the Rebbe for dollars, crying that we were counting on the Rebbe to bring Moshiach, to which the Rebbe answers “it must be done by Klal Yisroel, you included, and this person included, and that person included…”)

This means that we need a different way to understand the expression “the matter is not dependent upon anything other than Moshiach Tzidkeinu himself” — since the Rebbe clearly has put in the hands of the Jewish people to “do all that you can” to bring Moshiach in actuality.  Meaning that it is clearly not the Rebbe’s intention that we stand around demanding of Moshiach: “reveal yourself!”  If that’s the case, that it’s not enough to wait patiently (or, even impatiently) — then what is implied by the matter being dependent upon Moshiach himself?

We can better understand this expression in light of the words of the Rebbe in the sicha of Chayeh Sara (three weeks after this parshas Noach) in which the Rebbe describes the chiddush, the change in the shlichus which becomes the new gateway for the rest of the efforts of shlichus, namely: “to accept Moshiach Tzidkeinu in the true and complete Geuloh.”  (Italics in original.)

ACCEPTING HIM AS KING

 This sheds light on the expression in our sicha, “that the matter is not dependent upon anything other than Moshiach Tzidkeinu himself ” — it is not that we are waiting for Moshiach to do something, since we already know that we are the ones who have to do (“do all that you can“).  Rather, the statement comes to tell us what it is that we need to do, that our efforts to bring Moshiach pertain to Moshiach himself: to accept this individual as Moshiach, to make him (personally — my, and collectively — our) King.  What the King commands, his subjects fulfill without question (and without checking first with the nefesh habehamis to see if it’s comfortable).  As understood from the midrash that is brought in Chassidus about the the nation who requested a certain individual to be their king.  He responded simply: accept upon yourself to fulfill my decrees, then I’ll accept to be your king.

Everything else has been done, the road has been paved to Moshiach.  Now, all that remains is the acceptance of his Kingship by the people.   Real acceptance, by each one of us, like a subject to a king (an inner change which goes beyond the slogans).  This is what will “flick the switch” to the true and complete Geuloh!

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

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

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

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

In the creation of the world, the Torah refers to Hashem using two names: YKVK and Elokim.  YKVK is G-dliness that is above the world.  Elokim is the name which indicates concealment, allowing independent-feeling worlds to come into existence.  In the words of Tehillim: “The Sun and a shield [these are the names] YKVK [and] Elokim”.  The name YKVK is the emanation of worlds, the infinite “light” of the worlds, and Elokim is the “shield” or “filter” that conceals the light in order that finite worlds can come into existence.

“That in the reality of the world as it is created via the name Elokim is revealed the name YKVK, until it is recognizable in a revealed way that “YKVK is Elokim” (הוי’ הוא האלקים), that in truth the contraction and concealment (Elokim)  are really the name YKVK. הצמצום וההסתר (אלקים) הוא לאמיתתו שם הוי-ה

(Sicha Parshas Noach, 5752)

Meaning that the world is still the same world that was created via the name Elokim, only that it becomes revealed that really even this name Elokim is just a reduction of the light of YKVK, but not something independent or separate.

So the “new world” that Noach saw was not a new form of creation, but a new perception: he could now perceive how the world of Elokim is really a world of YKVK.  It was recognizable and revealed to him.  He saw the same world but in an entirely new way, thus he saw a “new world”.

We can use this to understand many things the Rebbe is trying to tell us in these Dvar Malchus sichos, giving us the tools to “open our eyes”, including the subject of last week’s sicha regarding “servitude to the nations”.  Over there the Rebbe explains how there is servitude to the nations in the time of Golus, but that this servitude does not extend to our neshomas, nor to our bodies as regards matters of Torah and mitzvos.  And even those things where we must follow the law of the land because “dina d’malchusa dina” (the law of the land is the law) is not because we are in servitude to the nations of the world, but because this is how Hashem wants it to be in the time of Golus.

In those short paragraphs, the Rebbe has opened our eyes to a “new world”: a world where there is no servitude to the nations, which is the definition of (the first period of) the Days of Moshiach!  In other words, if one is in a personal Golus and in fact believes that the Jewish people is in servitude to the nations, then in fact he is in such a state, r”l.  But when one internalizes what the Rebbe says there, he discovers that not only our neshomas and our bodies (as regards performing Torah and Mitzvos) are not in servitude to the nations, even those areas where we do go according to their decisions (monetary matters and the like) — this is not due to any form of “servitude” but rather it is Hashem’s will!  So by following civil monetary law, we are in fact fulfilling Hashem’s will no less than in other halachic matters!  Externally, it is the same Golus, but the Rebbe has given us the tools to “see through” the darkness of Golus and realize that the concealment of the name Elokim (Golus) is really coming from YKVK — a new world!

This is one example of many to be found in Chassidus in general, the Rebbe’s teachings in particular, and the Dvar Malchus sichos most especially.  By making these changes in our perception and understanding of the world, we place ourselves in a state of Geulah even while the world “continues in its natural way”.  This is the beginning of Yemos Hamoshiach, each one coming to the realization based on his own efforts to internalize these concepts.

Bereishis 5752: Servitude to the Nations is Finished
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Bereishis 5752: Servitude to the Nations is Finished

The Rambam, in his “Laws of Kings and Their Wars and Melech HaMoshiach”, declares that the coming of Moshiach and the process of redemption are not dependent upon the miraculous: “Do not expect that in the Days of Moshiach the pattern of conduct of the world will change, but rather the word will conduct itself in a normal manner…”  “Our sages have taught that there is no difference between this world and the world to come other than servitude to the nations.” (Chapter 12)  This means to say that even in the Messianic Era (the first stage), the world continues to go in a natural way, however the Jewish people are no longer in a state of “servitude” to the nations as they were during golus.

In this sicha, the Rebbe explains how the Jewish nation was chosen by Hashem and thus the entire Creation exists for the sake of the Jewish people. The truth is that the nations of the world do not truly hold sway over us (“servitude”).

Even though the Jewish people in exile are found in a state of “servitude to the nations”, and there is a command in the Torah “the law of the land is the law” (dina d’malchusa dina)…the reason is not due to fear of the nations of the world (at the time of exile) G-d-forbid, but quite the contrary: Jews are the primary thing (reishis) and the nations of the world were created for their sake… the reason is that this is the way the Holy One, blessed be He, ordered things, that this is how things need to be in the time of exile.

Although in certain matters (monetary cases, taxes, and the like) “the law of the land is the law”, yet this does not infringe upon matters of Torah and Mitzvos, of the neshoma, and also does not infringe on the bodies and the physicality (and materiality) of a Jew, for he always remains primary (reishis) and above the nations of the world.  The command that “the law of the land is the law” is not because he is in a state of servitude to the nations of the world, but because this is what Hashem decreed to be the state of affairs in exile (“because of our sins [we were exiled from our land]”).

In other words, the Rebbe is stating that we are not now in a state of servitude to the nations in any respect.  This was in fact always the case, however it is clear that the Rebbe is indicating that a new threshold has been reached: while the Jewish people have always been in essence above servitude to the nations, this was not something that was perceptible in the world (a world of persecution and suffering for the Jewish people, both materially and spiritually).  But now it is possible to recognize that despite that we and the world still operate in the natural way, the Jewish people are not in a state of servitude to the nations of the worlds.

This is evident in a simple sense (freedom to fulfill Torah and Mitzvos in every country where Jews live), as the Rebbe points out in the sicha.  It can also be understood as referring to something deeper (and not explained explicitly in the sicha).

According to Chassidus, the “nations of the world” (which are numbered as 70 according to Torah) refer to our midos, our natural responses to what we understand according to our human intellect which is informed by the physical world we inhabit.  Servitude to the nations of the world, according to Chassidus, means that a person cannot escape the feelings and emotions generated by his worldly outlook.  To be free of servitude to the nations means: although one still perceives the world as operating in the natural manner (according to “nature” rather than Torah) one is not bound to this perception, and in fact one is free to understand things according to Torah and to have feelings and emotions generated by Torah rather than the “way of nature”.

As an example: a person has a lack of income, the “nations of the world” tell him that he must cut down on the amount he gives to tzedaka, and work more hours, including on Shabbos, G-d-forbid, in order to generate more income.  The Torah says that he should increase the amount he gives to tzedaka and to be careful not to work on Shabbos.

Servitude to the nations of the world means that even though he knows what Torah says, nonetheless he feels forced to cut back on tzedaka and to work on Shabbos — he is enslaved to the outlook of the natural world.  To be freed from this servitude means that not only does he not feel “forced” to do these things, but on the contrary he can actually feel the need to give additional tzedaka. He has been liberated from the natural perspective, even though he continues to perceive the world as operating in a natural manner.

We still see a natural world, but we are now free to relate to that world in the way that Torah instructs — without feeling compulsion from the nations of the world (from without or from within).  This is the first stage of the Messianic Era.

13) Kuntres Rosh Hashono, 5752
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13) Kuntres Rosh Hashono, 5752

Released a few days in advance of Rosh Hashono, the discourse begins with the verse from the prophet Yeshaya: “On that day a great shofar will be sounded, and the ones who are lost in the land of Ashur and the ones who are pushed away in the land of Mitzrayim, will come and prostrate themselves to Hashem on the Holy Mountain in Yerushalayim.”

The Rebbe asks a few questions on this verse: What is special about a “great shofar”? Why does it say that the shofar “will be sounded” without specifying who will be sounding it — it seems as though it will be sounded on its own?

The shofar here is explained in spiritual terms: the cry of the innermost point in the heart which is above intellect. This cry draws down the corresponding level from Above, meaning the Supernal Will which transcends the level of Chochma (usually translated as “wisdom”).

There is a different verse that describes the shofar as being sounded by Hashem, but that verse refers only to a “shofar” and not a “great shofar”.  But the “great shofar” of the future is sounded from a level higher than any of Hashem’s names!

At Matan Torah there was also the sound of a shofar, but not a “great shofar” — because the shofar of the future will be even greater than at Matan Torah.  The reason (given in the name of the Mitteler Rebbe) is that at the time of Matan Torah the entire Jewish people were in a state of closeness with G-dliness קירוב לאלקות and therefore a “regular” shofar was sufficient to awaken their hearts.  But the shofar of the future, of the true and complete Geuloh, has to reach the “lost” and the “pushed away”, who are far from G-dliness, and therefore in order to reach them requires the “great shofar”. This also explains why it seems that it will be sounded “by itself” — because in order to awaken those who are so far from any interest or recognition of G-dliness will require a cry from Above, by itself, without any awakening from below at all. Now, on every Rosh Hashono, we sound a regular shofar, meaning that through our effort we awaken and draw down from Above.  But the great shofar of the future is drawn down by itself without any effort from below.

However, there is a question: we find that the great shofar of the future is likened to our own sounding of the shofar (by our own effort) on Rosh Hashono — they couldn’t be more different! The Rebbe explains it by connecting it to the original Rosh Hashono, at the Creation of the world, which preceded any effort from below (since “below” did not yet exist), and what this teaches us in our avoidah:

The shofar is narrow at one end and wide at the other. This reflects our cry from the narrow side, the limitations we find ourselves in.  Just like the way that a poor man’s prayer is more potent and heartfelt and more readily accepted, so, too, the cry that comes from the “narrow” limitations that challenge us.  And there is nothing more “narrow” and limiting than to be lost in Ashur or pushed away in Mitzrayim, so the “great shofar” of the future that is sounded “by itself” in order to awaken those distant individuals is indeed similar to our shofar.

But beyond that, it turns out that this itself — the very lowly and distant state of the lost and pushed away — is the cause of such a lofty revelation as the “great shofar”! And this is in fact the reason that Hashem created such places, and caused a Jew to be exiled there.  When these places cause an awakening of the “great shofar”, not only are the Yidden in those places elevated to a higher level, but these places themselves (the lowliest places of exile) are also elevated.

How does this explanation guide us in our avoidas Hashem (since the lost and pushed away are not consciously serving Hashem)?  Says the Rebbe: even one whose avoidah is complete בשלימות can learn from this: if he contemplates the loftiness of the Ohr Ein Sof then even his “true avoidah” is lacking and considered a sin; therefore, he feels himself to be “lost” and “pushed away”, and through this the revelation of the “great shofar” is awakened and drawn down.  Since he recognizes and feels that the Revelations are drawn down not by his own avoidah, but rather by Hashem’s chesed — it is like the shofar that is sounded by itself with no awakening from below at all.

The Rebbe then adds, in the name of his father-in-law the Previous Rebbe, that this “great shofar” awakens the “innermost point” of every Yid, and every single one (including the lost and pushed away) will want to go out of golus and go to Yerushalayim and prostrate themselves to Hashem, because this is the true desire of every Yid.  Meaning, that unlike Yetzias Mitzrayim when the desire to leave came from Above, in the future Geuloh it will be the desire of Yisroel to come to Yerushalayim — the awakening from Above of the “great shofar” is only the means by which the true desire of Yisroel is revealed. Thus, the avoidah will in fact be their own, only that for the truly “lost” and “pushed away” the avoidah will come after the great shofar which will awaken their true desire (which was drawn down from Above by itself).

The instruction for us is:

“… At the end of the time of golus when only a few moments remain before that day when the great shofar will be sounded [and more than this, as regards several inyonim the inyan of “the great shofar will be sounded” has already begun, as understood from the words of my father-in-law, and particularly that since the time he wrote that until now many years have passed, and how much more so in the recent times when we saw that there are a number of individuals who were at first in a situation of lost and pushed away, r”l, had an awakening of tshuva through the sounding of the “great shofar”*] there needs to be the avoidah of Bittul. This is the awareness and feeling that everything that is accomplished through his avoidah, both as regards himself and as regards others, is not due to his own virtues, but rather it had been given from Above.  Such a feeling will not cause a weakening in his avoidah, but to the contrary, this getting will cause his avoidah to be stronger.  Because when his avoidah derives from his own existence, it is limited: his “maximum” בכל מאודך is his own limited maximum.  But when he feels that his avoidah is not through his own power but rather from G-dliness, then he goes out from his own limited existence and his avoidah is above measurement and limitation.”

The Rebbe concludes that this has to be drawn into physicality גשמיות, and it is understood that whatever was done until now is insufficient (after all — we just learned that we can access the unlimited in our avoidah!). The awakening of the “great shofar” has to be in a way that every Yid, including the lost and pushed away, will come to prostrate himself to Hashem on the Holy Mountain in Yerushalayim, in the simple sense, through Moshiach Tzidkeinu.  Meaning: we don’t rest until every Yid is part of the Geuloh, until every Yid recognizes Moshiach, until every Yid reveals and acts upon his true desire to leave golus and go to Yerushalayim!

*This maamor was originally said after the awakening that followed the Six Day War.

Parshas Nitzavim, 5751: The Intrinsic Connection
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Parshas Nitzavim, 5751: The Intrinsic Connection

The Rebbe brings out from a year where Rosh Hashana falls out on Monday and Tuesday an emphasis on the special value of the avodah of Yidden.  The world as it was first created was perfect, but it was a limited level of perfection.  Only through the avoidah of Yidden — an infinite neshoma enclothed in a limited physical body — can the world transcend itself and achieve a higher level of perfection.  This is the idea, discussed in other sichos, of 10 and 11: the number 10 represents original perfection, and the number 11 transcends that original perfection.

The Rebbe also returns to the concept mentioned in last weeks sicha: that a Jew’s connection to Hashem is intrinsic and not dependent on his performance of Torah and Mitzvos.  Torah and Mitzvos simply serve to reveal his intrinsic connection.  The Rebbe says that by emphasizing a Jew’s essential connection to Hashem this serves to in turn bring out a greater commitment to Torah and Mitzvos — because in truth a Jew really only does Torah and Mitzvos because this is an expression of his true nature.  In other words, we remove all aspects of fear of punishment and we find that he will do mitzvos even more enthusiastically!

And, as the Alter Rebbe said, that Moshiach’s arrival would be publicized in the newspapers, the Rebbe states:

May the Redemption come immediately, indeed, may it be that it has already come. For the newspapers have already written about Moshiach’s coming — may they continue to write more and may these articles be in the past tense for Moshiach’s coming will already be a reality.

Moshiach in the Newspapers (Photo: Marc Asnin)

Moshiach in the Newspapers 15 March, 1992 (Photo: Marc Asnin)

[Ki] Savo 5751: Yisroel, “First Fruits” of the World
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[Ki] Savo 5751: Yisroel, “First Fruits” of the World

The midrash says that there are two “firsts”, Yisroel and the Torah, and we don’t know which came first.  Until we see that in the Torah it states “command bnei Yisroel”, “say to Bnei Yisroel” , now we know that Yisroel came first.  This is the concept of Bikkurim.

The Torah commands us that upon entering and settling Eretz Yisroel, we are to offer Bikkurim, the “first fruits” of the 7 species of which Eretz Yisroel is praised.  These first fruits, the initial blossoming of the seven species, are brought to the Beis Hamikdash in Yerushalayim, placed in a basket, presented to the Cohen and given to Hashem.

It turns out, then, that these first fruits achieve the highest purpose that is attainable — to be offered to Hashem in the Beis Hamikdash.  The purpose of having fruits in the world, of the world itself, is represented by the these fruits being offered to Hashem.  Eating them, enjoying them — all this is secondary.  That a Yid gives of his finest to Hashem — this is the real purpose.

The Yidden, the Torah tells us, are the Bikkurim of the world.  They are the purpose and ultimate reason for the world’s existence.  Not only did Hashem consult with the souls of the Yidden before creating the world, but the world was (and is) created for the Yidden.  The world is created by Hashem through the Torah, but for the sake of the Yidden.  The connection of Yidden to Hashem is direct, with actually no need for the Torah at all (because the Yid is also one with the Torah).  Then why is the Torah so critical?

The role of the Torah is that through keeping the Torah a Jew reveals that he is connected with Hashem in his very essence.  The Torah does not exist without Yidden to keep it, but a Yid exists even before he encounters the Torah.  And even if he is not keeping the Torah, chas v’sholom, he is still connected in his very essence with Hashem Himself.

The Rebbe elaborates at length in this sicha on the importance of each and every Yid, that a Jew’s true reality is that he is one with the Holy One, blessed be He, which is concealed until it is revealed by his becoming Bikkurim.  And the Torah says that the Bikkurim need to be in a container — this is the body which contains the neshoma.  One who has sufficient finacial means brings a container made of precious materials.  But one who does not have the means brings a simple container and this simple container is kept by the Cohen.  This shows that even the lowly material of which his container is made is elevated to be “before Hashem”.

The container [טנא] hints at the letters of Torah (טעמים, נקודות, אותיות), meaning that the neshoma’s “container” — the body — is really the letters of Torah which become the thought, speech and action of a Jew.  Even if this relates to “lowly things” (he only understands Torah in a physical way), this body is still a container for his Bikkurim and is elevated to be “before Hashem”.  Thus, every thought, every word of speech, and every action of a Yid is important and is in fact the very purpose of the existence of the world!  As regards this importance, the Rebbe says:

The preciousness of every Jew before the Holy One, blessed be He is unconditional, he does not need to be a Torah scholar, one who learns Torah or one who fulfills the Mitzvos or the like, but rather “anyone who wants [can approach the King when he is in the field (Elul)]” is able to greet the King, who “greets everyone with a pleasant countenance”.

This closeness to Hashem should cause one, especially in Elul, to take an accounting of his thought, speech, and action, because:

…even one thought, speech, or action which seems of little importance compared to the rest of his thoughts, speech, or actions–but even this thought, speech, or action is a part of his Bikkurim which are brought to the Beis Hamikdash, before Hashem your G-d — and the Cohen who will be in those days  is careful with his every movement — certainly [the Jew] will make every effort that even the smallest things, every detail of his conduct, will be done with the complete attention and carefulness.

In conjunction with this: being that we are in essence one with Hashem, when we have an awakening from below, we cause an awakening from Above–and in this way we are able to bring the Geulah!  In the Rebbe’s words:

Since a Jew is “one” with the Holy One, blessed be He…he has no private will, but rather in the words of the Mishnah (Pirkei Avos) — “make your will like His will in order that He will make His will like your will” — the will of the Holy One, blessed be He is the will of a Yid and the will of a Yid is the will of the Holy One, blessed be He.  Thus, it is in the power of every Jew to (influence the Holy One, blessed be He and to) nullify the golus and to bring the Geulah immediately!

If we want Hashem to bring an end to this Golus, who brings it about? Yidden, since we are one with Him!  And if we will have a true will to end Golus רצון אמיתי — then at that same moment Hashem will automatically bring an end to the Golus!

 

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Ki Seitze: Adding “the” Mitzvah

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

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

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

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

We offer the following insight:

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

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

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

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

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

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

Of course, this is a Mitzvah that falls on the shoulders of the entire Jewish nation as a whole, so it’s not enough that you and I and the bochurim in 770 accept the Rebbe as King, Melech haMoshiach, but requires the acceptance of his kingship by the Jewish nation. This is, lechoira, also the meaning of the Rebbe’s words in Noach 5752: the Geulah doesn’t depend on anything besides Moshiach himself.

אין הדבר תלוי אלא במשיח צדקינו עצמו

All that remains is to appoint the King!

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

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

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

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

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

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

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

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

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

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

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