In the sicha of Parshas Shlach the Rebbe contrasts the spies who were sent by Moshe Rabbeinu in the parsha, and the spies sent by Yehoshua in the haftorah. By contrasting the differences, the Rebbe identifies for us two differing paths in our service of Hashem (and in “entering the land” — bringing the Geuloh) “which complement each other and complete each other for the sake of a singular goal, the conquest of and the entering into the land.”
The spies sent by Yehoshua were for the sake of conquering the land, whereas those sent by Moshe were supposed Continue reading →
The Rebbe brings in the name of the Rebbe Maharash a Midrash which states:
The Holy One said to man, “My candle is in your hand, and your candle is in My hand; My candle in your hand is Torah… Your candle in My hand is the soul… If you guarded My candle, I guard your candle; but if you extinguished My candle, I extinguish your candle.”
Although it may sound like a case of reward and punishment, the maamor explains it in a much deeper way:
The soul is likened to a candle because of its inherent nature to desire to rise up and be nullified in its source. This is accomplished by Aharon, who has the job to light the menorah until “the flame ascends of its own accord.”. Thus, the verse says “like good oil on the head descends on the beard the beard of Aharon…”. The beard of Aharon is the inyan of the halachos of Torah. This explains our midrash: that guarding the candle of Torah guards the soul that its desire to ascend should be revealed. This is accomplished via Torah.
As Chassidim we can understand that it refers to our hiskashrus to the Rebbe: that by Continue reading →
The Rebbe many times repeats the words of Tanya, chapter 37, that all the lofty revelations of the time to come are dependent on our Divine service during the time of exile. Although this is well known among those who learn Chassidus, there is nonetheless a common misconception that once we finish our labor in Golus, than everything else happens automatically. In almost every Sicha of Dvar Malchus, the Rebbe drives home the point that the end of exile is not the end of our labor. In this Sicha it is expressed as “lighting the lamps until the flame rises on its own.”
This is Rashi’s commentary on the words of Hashem to Aharon HaCohen in our Parshah: “When you light the lamps [of the menorah]”. Says Rashi, this literally means “when you bring up the lamps”, because Aharon “is required to kindle the lamp until the flame rises by itself.”
The object is not simply that the lamps should be illuminated (the lamps referring to neshomos Yisroel), because Continue reading →
In the sicha of Parshas Naso, the Rebbe states as follows:
This is especially emphasized in this year — the year 5751 (1991) which stands for “I will show wonders” — beginning with the wonders that we already saw in actuality, revealed in the eyes of the whole world, in this year [referring to the miracles of the Gulf War]. That through [these events] the words of the Yalkut Shimoni midrash were fulfilled: “In the year that Melech Hamoshiach is revealed all the kings of the world will quarrel, the king of Persia [Iran/Iraq], the king of Arabia, and the Holy One, blessed be He, says to the Jewish people, “my children, do not be afraid, all that I have done I only did for you…the time of your Redemption has arrived.” Since that time, we are already standing at [the closing section of the Yalkut Shimoni midrash] “in the hour that Melech Hamoshiach comes, he announces to the Jewish people and says humble ones, the time of your redemption has arrived.”
Prior to and during the first Persian Gulf War, the Rebbe made frequent references to this Yalkut Shimoni midrash, but here, for the first time, the Rebbe says unequivocally that “it has been fulfilled”, specifically quoting the words “in the year Melech Hamoshiach is revealed”. In other words: in 1991 Melech Hamoshiach was revealed. But despite this, as the Rebbe points out in other sichos, the Jewish people are still fearful and require Moshiach to tell them not to be afraid and to inform them that the Geulah has arrived. But the “breakthrough” has happened: the year Melech Hamoshiach is revealed.
To add further insight:
“The year in which Melech Hamoshiach is revealed…” (“שנה שמלך המשיח נגלה בו”). The word “year” in Hebrew is feminine, and grammatically we would expect this Midrash to read “נגלה בה“, meaning “in her [the year, feminine]”. So we need to explain why it says “בו” instead of “בה”: “the year Melech Hamoshiach is revealed in him“[masculine].
One of the most prominent features of the Messianic era is the spreading forth of Divine knowledge. It begins with Moshiach Tzidkeinu himself (“he will possess great wisdom greater than Shlomo Hamelech, and will be a great Prophet (Novi) close to [and exceeding] Moshe Rabbeinu”), and proceeds to the entire Jewish nation (“Yisroel will be great sages and will know the hidden things and will grasp the knowledge of their Creator according to their [individual] ablity”). This is expressed by the verse in Yeshaya “Because Torah will go forth from Me” (“כי תורה מאתי תצא”), upon which the Midrash explains “A new Torah will come forth from Me, innovation in Torah (chiddush Torah) will go forth from Me” (תורה חדשה מאתי תצא, חידוש תורה מאתי תצא). [As explained in many places in Chassidus, the “new Torah” refers to new and deeper understanding of the very same Torah that was given to Moshe Rabbeinu at Har Sinai: the very same Torah, the very same letters, etc.]
PROPHECY AND HALACHA
The Rebbe explains that there are two aspects to the chiddush Torah: the newly revealed secrets of the Torah, and chiddush in halacha (specifically: using the fins of the Levyoson to shecht the Shor Habar, as the Rebbe will explain in depth.)
That Moshiach will reveal secrets of Torah is readily understood. But to say that he will make innovations in halacha presents a difficulty, because (as mentioned above) Moshiach is a Novi and there is a priciple that a Novi is not permitted to make innovations in halacha (אילה המצוות, אין נביא רשאי לחדש עוד דבר מעתה). Furthermore, what is the idea of an innovation in Torah anyway?! The entire Torah (including the future innovations of a sage, “talmid vosik“) was given to Moshe Rabbeinu on Har Sinai — so what room is there to “innovate”?
The answer the Rebbe gives is that the effort of the talmid vosik to find and reveal the answer (using the 13 rules through which the Torah is explained) makes it his own chiddush. On a deeper level, such a chiddush is only revealing something that was “concealed, but existing” (העלם שישנו במציאות). Meaning that using the tools of the 13 rules the human intellect is capable of revealing this concept. But in the Messianic Era, the chiddush will come from the level of things which are “concealed, and not in existence” (העלם שאינו במציאות). Meaning that human intellect could never arrive at such a conclusion, it must be revealed into human intellect from Above by the Holy One, blessed be He. Thus the midrash tells us that this new dimension of Torah comes “from Me” (from Above) and “goes forth” — goes out into human intellect.
This also answers the difficulty of Moshiach as a Novi making innovations in halacha: the revelation of prophecy to Moshiach (revelation of Hashem from Above) does not remain “Above” (in which case it has no bearing on halacha), but rather: Continue reading →
As explained in Chassidus, Sefiras Ha’Omer precedes Matan Torah because we must refine the 49 aspects of our Nefesh Behamis (animal soul) before we can receive the Torah. But the Torah itself was given to us to refine our animal soul (as Moshe argued to the Malochim who wanted Torah kept in the Heavens that Mitzvos like “Do Not Steal” only apply to one who has to combat an evil inclination). This raises the question: is refining the animal soul for the sake of receiving the Torah, or is receiving the Torah for the sake of refining the animal soul?!
To answer this, the Rebbe points out the language pertaining to Sefiras ha’Omer: to count seven complete weeks (שבע שבתות תמימות). The Midrash asks when are the weeks “complete” תמימות? “When Yisroel are doing the will of the Omnipresent.” This “doing the will of…” is accomplished through the love of “all your might” בכל מאודך (as we say in Shema). When we achieve this level — which is beyond our limitations — Hashem responds to us in a similar fashion, “as water reflects a face” כמים הפנים לפנים. Meaning that Continue reading →
The sicha of Shabbos Parshas Bamidbar is an anomaly in the Dvar Malchus sichos, because here the Rebbe doesn’t mention the word Moshiach or Geuloh at all until the very end of the sicha. Nonetheless, when we examine what the Rebbe does address here, we find that the Rebbe really is teaching us a vital element in actualizing the Geuloh.
There is a concept in Pnimiyus Hatorah called “ratzo v’shov“, which refers to two divergent directions in serving Hashem: “ratzo” means the desire of the neshoma to run away and escape the bonds of the world and the physical limitations of the body. This is described in Tanya as the nature of the neshoma, like a flame that seeks to rise up and separate from the wick even at the expense of its own existence. On the other hand, there is the direction of “shov“, which means to return to this world in order to fulfill Hashem’s Will which are Torah and Mitzvos in this world. How does a Yid manage to unify these two opposites? If my desire is to escape the world, then every moment in the world is against my will and therefore unpleasant. But if my desire is to be in the world and fulfill Hashem’s Will here in the world, then I surely don’t want to escape and run away. How are we supposed to fulfill both “ratzo” and “shov“?!
The way to do this, explains the Rebbe, is to transcend either of these two specifics of serving Hashem and to be tuned in to their underlying commonality: they are both the Will of Hashem. Meaning, that if Continue reading →
Consistent with the theme that runs through almost all the Sichos of Dvar Malchus, the Rebbe address in this Sicha the split between Above and Below, “Oneness” and multiplicity. Paraphrasing the Mishna in Pirkei Avos: the dimension of “one utterance” and that of “ten utterances”.
The aspect of “one utterance” (through which the world could have been created) refers to the higher dimension, where the simple Oneness of G-dliness is the only reality, and any created entity is completely nullified to that Oneness, losing all individual importance.
The aspect of “ten utterances” (through which the world was created) refers to the lower reality where every entity has it’s own role and unique importance distinct from the greater unity and Oneness. This dimension of reality, however, can impose upon — and even conceal — the Oneness that underlies and permeates Creation.
In other words, “one utterance” brings a complete nullification of the world, whereas the “ten utterances” are what generate the reality of world (although in a way where the world is permeated with Holiness drawn down from Above). The “problem” here is that each one cancels out the other, which is not the Divine intent. Says the Rebbe:
..the true perfection is the combination of the two together — that also the level of G-dliness that is above the world (“one utterance”) is drawn down and revealed and permeates the multiplicity of the individual created begins (“ten utterances”). Through this the intent of Creation is fulfilled, that the Holy One desired a dwelling place in the lower realms.
What is the true definition of the famous expression דירה בתחתונים (a “dwelling place in the lower realms”)? It is the unification of Continue reading →
In the sicha of Parshas Emor, that Rebbe makes the following enigmatic statement:
[The Geulah and building of the 3rd Beis Hamikdash] will be hastened through the study of Torah, and of Chassidus in particular. This also includes looking into the face of your Rebbe, which helps one’s understanding…
This concept is found in the Gemara (as brought in the sicha of Emor), and the Rebbe himself wrote (in the early years of his leadership) that a person should imagine the face of the Previous Rebbe or look at his photo, explaining the benefits that come from this. So why mention it seemingly “out of context” in a sicha in 5751?
It can be understood that the Rebbe is not only saying to look at the Rebbe’s visage, whether in person or via a photo, but something more than this. The Rebbe is giving us advice how to better understand these sichos of 5751-52, where the Rebbe is speaking openly about Moshiach in unprecedented ways: when we are learning here about Moshiach, we need to know whom we are talking about; that this is not just “learning Torah lishmah“, but has very practical ramifications. How will we properly understand what the Rebbe is trying to tell us about the identify of Moshiach, and whether we are waiting for him to come or if he has already come? Simple: Keep your eyes on the Rebbe!
Read the following words from the sicha of Behar-Bechukosai as they are without “looking at the face of the Rebbe”, then read them again with the Rebbe in mind — you will understand very well the “enigmatic” advice “which helps one’s understanding“:
Immediately we will see that Moshiach is already found among us, and every single Jew will point with his finger and say “Behold, this one (is the Melech haMoshiach, and he already) came”.
This discourse starts with the words of Tehillim “Open my eyes and I shall gaze at [hidden] wonders from Your Torah” (“גל עיני ואביטה נפלאות מתורתך”). This should immediately grab our attention, since the Rebbe called this year “I will show wonders” (“אראנו נפלאות”) and over the year would proceed to explain that all we need to do is “open our eyes”. In this discourse the Rebbe explains to us what this means.
The verse mentioned above has a connection with Lag B’Omer (when the maamor was originally said, and when, 14 years later, it was published in 5751). Because the word גל (“Gal” — Open [my eyes]”) contains the same letters as “Lag” B’Omer ל”ג בעומר.
Lag B’Omer is not only the day that Rabbi Shimon bar Yochai appeared (to fleshly eyes) to pass away, but it was the day of “the main revelation” of the inner dimension of Torah. As brought in the Zohar that Rashbi revealed “holy words that he had not revealed over the course of his life (because the things he revealed [at the time of his passing] were the highest matters, that even Rashbi had been afraid to reveal then prior to this.)”. Who fails to see the bold hint here — that the Rebbe, in the year before our fleshly eyes perceived 27 Adar and Gimmel Tammuz, is revealing the us (in Dvar Malchus) things which had not been revealed previously.
The Rebbe proceeds to address a simple question: if the inner dimension of Torah is concealed from us, then the request should be “reveal to me” the hidden matters. But the verse requests instead “open my eyes” — implying that the concealment is due to the eyes and not to the matters being hidden from sight.
Dvar Malchus 770 