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 Continue reading →
The ruling of the Rambam is well-known: every individual should consider that the fate of the entire world is in his hands. By performing a single mitzvah, one person can tilt the scales of judgement and bring salvation to himself and the 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.*
“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.
Near the end of the sicha (ois 15) the Rebbe makes an astonishing statement that demands our attention. The verse in Tehillim (126:2) 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 (in the name of the Ge’onim)], as it is stated: “then will our mouths fill with laughter and our lips with song”. When will that joyous era arrive? When “they will say among nations, the Lord has done great things with these”.
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 better understand what Continue reading →
You may have learned the sicha of Parshas Shoftim many times, but you probably never noticed the real meaning of what the Rebbe calls “the main prophecy” of this generation: “Immediately to Geuloh”. Let’s read the original:
There is an instruction to publicize to all the people of the generation that the Holy One, blessed be He, chose and appointed an individual with free choice, who in and of himself is immeasurably higher than all the people of his generation, who will be … the Novi of the generation … who will give advice regarding the Divine service of the entire Jewish people and all the people of this generation, in all matters of Torah and Mitzvos, and as regards the general conduct of daily life … up until — the main prophecy — the prophecy of “immediately to Geuloh” and immediately “behold this one (Moshiach) comes”.
(Dvar Malchus, parshas Shoftim, section 11)
There is much to understand in this short excerpt from the sicha, but we wish to examine one small (or maybe not so small) point. We will focus on the words “the main prophecy — the prophecy of “immediately to Geuloh…”
The first thing to know is that in 5701 (1941) the Frierdicker Rebbe came out with the call of “L’alter L’teshuva L’alter L’Geuloh” — “immediately to repentance, immediately to Redemption.” First there is the Jew’s act of repentance, then comes the Redemption. The Rebbe repeated this message over the years, even after the “immediately” may have seemed to have expired due the length of years since it was said.
The first chiddush here is obvious and well known: that the “main prophecy” is not that of the Frierdicker Rebbe. Teshuva is not mentioned, only “immediately to Geuloh”. This is easily clarified by the Rebbe’s words in the month of Marcheshvan, two months after this sicha, when the Rebbe states that the Jewish people have already done Teshuva. Indeed a significant chiddush!
Since “L’alter L’teshuva” literally means “immediately to [do] teshuva”, it is self-understood that the amount of time this will take is dependent on the Yidden themselves — how long until they do teshuva? Thus, it is clear that this is both a promise/prophecy as well as a call to action (note that it was initially published in 5701 in a “Kol Koreh”, translated as a “call to action”). The prophecy is that when Teshuva will be done, then immediately begins the process of Geuloh. The call to action is: you must do teshuva! No one would mistakenly think that the Frierdicker Rebbe was giving a prophecy that in a few moments a spirit of repentance will come from Above and arouse everyone to Teshuva “immediately” and then “immediately” there will be Geuloh. Quite obviously, the Teshuva is dependent on our action.
And this is the model for the “main prophecy” of the Novi of our generation, the Rebbe MH”M, in saying “L’alter L’Geuloh”, “immediately to Geuloh”. If the words of this nevuah were “immediately Geuloh”, then we could take it to be a forecast of the immediate future, a “heads-up” that the Geuloh is going to fall from the heavens any moment. After all, one of the tasks of a Novi is to tell the people what is going to be.
But a Novi is not just a G-dly future-teller. He tells what is going to happen in order to arouse the Jewish people to action. The prophecies of the destruction of the Beis Hamikdash that Yirmiyahu said, for example, were not just glimpses into future events — they were for the purpose of warning and awakening the Jewish nation to do Teshuva and prevent his prophecies from materializing. As the Rebbe brings from the Yalkut Shimoni (Yirmiyahu remez 264; see maamar “Gadol Yihiyeh Kvod Habayis Hazeh…” note 26): Hear the words of Torah so you won’t need need to hear the words of the prophets. Hear the words of the prophets so you won’t need to hear words of rebuke…hear it while alive so you won’t need to hear it dead…” Prophecy is a call to action.
So, too, in this “main prophecy” of the Novi of our generation, which doesn’t mention repentance. What is the call to action here? As noted, the words are “immediately to Geuloh” (and not “immediately the Geuloh”) — just as there is a path of individual and collective avoidah of repentance, there is also a path and avoidah of Geuloh! This explains why the Rebbe “wraps” this main prophecy in his description that the Novi gives advice and guidance regarding the Divine service of the entire Jewish people in all matters of Torah and Mitzvos, and the general conduct of daily life…up until the main prophecy (and main avoidah) of proceeding to Geuloh.
The Dvar Malchus sichos are filled with instructions. Instructions to us how to behave in a Geulohdike manner, how to think in a Geulohdike manner, how to respond to events in a Geulohdike manner. The Rebbe is giving us a Shulchan Aruch of the avoidah of Geuloh, of bringing Geuloh and internalizing Geuloh. Not “L’alter Geuloh” but rather “L’alter L‘Geuloh” — not “immediately Geuloh” but rather “immediately to Geuloh” by following the instructions of the Novi. By understanding this properly it accomplishes two things:
First, it removes any questions about an expiration date, chas v’sholom. This is a call to action, and depending on our actions we determine the amount of time of this word “immediately”.
Secondly, it gives us the proper recallibration: once there was avoidas habirurim, once there was avoidas haTeshuva, now there is avoidas HaGeuloh. Just as there were no shortcuts and no free-lunches in the earlier avoidos, nor any time limit other than our own diligence in performing the avoidah — same thing now with avoidas HaGeuloh. Geuloh is “standing on the doorstep”, waiting for us to shlep it into our lives in accordance with the instructions and guidance and prophecies of the Novi of our generation, the Rebbe, Melech haMoshiach, whose main prophecy is calling us to action!
Two parshas are read this Shabbos: Ki Seitze (“when you go out to war on your enemy”) in the morning, and in the afternoon the first section of “Ki Savo” (“when you will enter the land to inherit it and to settle it…”). Thus, on one single Shabbos, we have two seemingly opposite lessons from the Torah: going to war against an enemy (the avodah of golus), and settling the land (the reward of the Messianic Era).
Since everything is guided by Divine Providence, we have to learn from this combination: that we can Continue reading →
It is known that the Rebbe, in the early years of his leadership, spoke of the importance of learning the most recent sichos in a very exacting way (“If only Anash, and particularly the Tmimim, would be exacting in my father-in-law the Rebbe’s words, especially his sichos of 5710 and the year before.”). Let us do just that with two easily overlooked matters in the sicha of parshas Shoftim.
WHO IS THE NOVI? WHO ARE THE STUDENTS?
In this sicha the Rebbe states clearly that the Rebbeim are the prophets (Novi) of our generation, including the Rebbe himself. The phrasing, however, demands a closer look. In section 11 the Rebbe states:
A Novi about whom another Novi testifies about him that he is a prophet — as this relates to the Leader of our generation, and which is continued in the generation after him via his students etc. — he is presumed to be a prophet and this second one does not require investigation [as to whether he really is a Novi or not]…
The Rebbe mentions here a Novi (who benefits from testimony about his prophetic abilities) and another Novi (an established Novi who provides the testimony). This relates to “the Leader of our generation”, and continued in the generation after him via his students. We could suggest the following interpretation: “a Novi (the Rebbe Rayatz) about whom another Novi (the Rebbe Rashab) testifies about him that he is a prophet…and is continued in the generation after him via his students (the Rebbe himself)….” This seemingly fits with Continue reading →
The sicha of this week, parshas Shoftim, is unquestionably one of the most significant talks the Rebbe ever gave.
The Rebbe opens the sicha by reiterating that since we have already finished all the work that was required of us in the time exile, and we are “all standing ready” to greet Moshiach, we are now already holding at the time of the fulfillment of the prophetic promise “I will return your judges…and your advisers”.
Explaining the difference between them: a judge is higher than the one whom he is judging, and has no need to explain his rulings. He issues a ruling and it must be obeyed. (And if there is resistance to fulfilling the ruling of the judge, there are police forces to execute these judgments). An adviser, however, is on the same level as the one he is advising, and his role is to explain the judge’s ruling in a way that makes sense to the person. This way, the person can grasp how it is in his own best interest to fulfill the rulings of the judge, which brings about that he will fulfill them eagerly and willingly, with no need for police enforcement. (In the terminology of Chassidus: one obeys the judge out of bittul and kabbalas ‘ol, in a manner of makif; whereas the adviser enables the person to obey the judge with his own understanding, so that it comes into pnimiyus.)
Since the combination of judges and advisers is part of the prophecy of the Messianic era (as opposed to judges and police, which is in the time of exile), we have to start preparing ourselves now by living in this manner already. This makes us into a vessel to receive these revelations, and also Continue reading →
Our parsha begins with the verse “Behold (re’eh), I am placing before you today a blessing and a curse.” The Rebbe, very noticeably, does not include that last word (“curse”) when discussing the verse in our Sicha. The point will become clear as we examine how the Rebbe illustrates this with a story from the gemora.
In tractate Moed Koton the gemora tells how Rebbi Shimon, the famous Rashbi, instructed his son Elazar to approach two sages they encountered and to request their blessings. Elazar obeyed his father and asked them for their blessings. The two sages were happy to oblige, but their blessings don’t sound like blessings at all! Among their choice words: “You should sow but not reap… confusion should reign at your table…” — These are blessings?!
Elazar returned to his father and complained that not only didn’t these sages give him blessings, but their words left him disturbed! Rashbi asked him Continue reading →
The name “Elul”, the month which begins in some years on Shabbos Parshas Re’eh (as it did in 5751 when this sicha was spoken), famously stands for “Ani L‘dodi V‘dodi Li”, “I am for my Beloved, and my Beloved is for me”. The first part of this verse, “I am for my Beloved”, refers to the avodah from below to Above, the second part (“and my Beloved is for me”) reflects the awakening from Above which follows. In other words, in Elul we serve Hashem from our own power (taking a spiritual accounting, repenting for what is lacking, and making spiritual improvements) and this generates the Awakening from Above which are the lofty revelations of Rosh Hashanah and Yom Kippur.
The Sheloh writes that there is a connection between every parsha and the days when it comes out, meaning in our case a connection between parshas Re’eh and the month of Elul. But whereas the emphasis in Elul is the avodah from below to Above, the very first verse of our parsha is the opposite: “See I am giving you today blessing”, from Above to below. These are completely opposite?! The Rebbe explains this seeming contradiction by first pointing out that although Elul is a month of avodah from below, but the initial letters of Elul include both aspects–below to Above (“I am for my Beloved”) and Above to below (“my Beloved is for me”). More than that, the avodah of Elul itself includes both. It is explained in Chassidus that in the month of Elul “the King is in the field”, meaning that there is a lofty–but hidden–revelation from Above which gives the potential to each and every Jew to bring himself, through his own effort from below, to be suitable to enter the King’s royal chambers on Rosh Hashanah. Thus, the avodah of Elul is inclusive of both inyonim.
The Rebbe notes that:
The avodah of the person from below to Above (“I am for my Beloved”) is (not on a lower level, as implied by it coming from “below”, which is limited by the limitations and state of the person, but rather it is actually) a higher level (“Above”) which is above all limitation. This is because as regards the true inner state of the Jew, the neshoma of the Jew, which is “truly a piece of G-dliness Above”, the level of Yechida, is in fact in a perfect state of unity with the Holy One, blessed be He.
All he needs to do is to reveal his true reality, that he is one with the Holy One, blessed be He. This is accomplished by serving Hashem in a way which transcends limitation, avodah which comes from the essence of his existence, which is that he is one with the Holy One, blessed be He. And because this is the essence of the existence of every Jew, it is relevant even at the beginning of his avodah.
Having said all that, the Rebbe proceeds to give “standing orders”:
It is incumbent to publicize and awaken in every place the avodah of Elul and, with particular emphasis, the inyan of Geuloh, which in fact permeates all of this avodah. All must be permeated and done with the spirit of the Geuloh (including, and especially, through learning Torah on the subjects of Geuloh and the Beis haMikdash), amidst anticipation and complete certainty that immediately we are seeing with fleshly eyes that “Behold, this one (Melech Hamoshiach) comes”.
Simply put: to proclaim and to publicize in every place — with words that come from the heart — that the Holy One, blessed be He says (through his servants the Prophets) to every single Jew “See, I am giving before you today blessing”, until that literally today mamash we see with fleshly eyes the blessing of the true and complete Geuloh.
[And we should add and emphasize that this declaring and publicizing of the above must be also via those who claim that they still didn’t completely “get it”, meaning completely grasping and understanding in a conscious manner. Since they also are complete in their belief, they are able (and thus, they must) publicize these things to others, beginning with their families (for surely they need not “suffer” from the fact that this matter is still not sitting well with him intellectually), and also all those who are found around him, every single Jew, and certainly through the proper effort the words will be accepted and will bring about the desired effect, including also in the one who is proclaiming and publicizing, that by him it will be internalized properly, etc.].
I have to proclaim and publicize even if I’m not completely with it? Yes, even one who is not completely with it.
Perhaps if all of us took these words of the Rebbe seriously and acted on them properly, we would already see it with fleshly eyes. It’s still not too late — “Today, if you will heed his voice“.
The Rebbe mentions numerous times in these talks that everything that is necessary for the Geuloh is already here, we simply need to add the letter “alef” to the word gola (which means exile), thereby transforming it to Geuloh. But what exactly does it mean to add an “alef” to the exile that we are in?
There are many levels to answering this question, three of which the Rebbe describes in the sicha of Parshas Emor. We find an even deeper and more comprehensive explanation in the Chassidic Discourse that was edited by the Rebbe and published in 1991 in honor of the Hillula (anniversary of the passing) of the Rebbe’s father, Levi Yitzchak Schneersohn.
![[Ki] Savo 5751: Hashem’s Will is Really Yours](https://dvarmalchus770.org/wp-content/uploads/2026/06/dvar-malchus-770-6a42c43695a78.png?w=619 "[Ki] Savo 5751: Hashem’s Will is Really Yours")
