Erev Shabbos: Time of Techiyas Hameisim

In addition to the radical chiddushim in the plain understanding of the second sicha of Parshas Va’era 5752, one can also find a number of hints and suggestions that give even deeper insight into the ground-shaking ideas the Rebbe is revealing.

In the explanation as to how the “good sign” of one who dies on Erev Shabbos applies to our era (the last quarter of the 6th millennium, “Erev Shabbos” of the entire creation), the Rebbe refers to the concept of “nesira” (“cutting”). This “nesira” describes what happened to Adam Harishon on the day of his creation: Hashem put him to sleep in order to separate Chava. From being a “back to back” entity they gained the ability to be “face to face”, and to bring into existence limitless future generations. While his sleep was one-sixtieth of death, it was completely a positive matter: in order to bring about an immeasurable improvement, specifically the ability to give birth to all future generations.

The Rebbe references the writings of the Arizal as a source for the Kabbalistic explanation of this concept of Nesira. In the writings of the Arizal (Shaar Hapsukim, p.17) one finds that the Arizal writes that “this matter is that the moichin (intellect) which is in the head of Z”A (the six sefiros) go out from it via this sleeping, and then they are given to the female (Malchus).” This brings about that Malchus grows from a point to her full development. Reading this, especially in the original language, seems to hint at the state of affairs after the events of 27 Adar and 3 Tammuz, when the Rebbe (the head — “Rosh Bnei Yisroel”) is not seen, and Malchus (the Jewish souls) receive and develop their potential via the intellectual power bestowed upon them by the head (“now I give it over to you, do all that you can to bring Moshiach in actuality” [sicha of 28 Nissan 5751]).

The Rebbe also brings (footnote 40) from “Kuntres Sfas Emes (at the end of Emes L’Yaakov)” that there is a “nesira” every Rosh Hashana which is the most difficult and requires the sounding of the shofar and a great awakening. There was also a “nesira” at the time of Purim, the 70 years of golus Bavel, and “the ‘nesira’ which will be in the future in the time when Moshiach Tzidkeinu will come…these are the birth pangs of Moshiach”. A hint that in our times there will also be a “nesira”. Note that in the first sicha (footnote 66) the Rebbe mentions that regarding Yehuda the verse states “she ceased to give birth” hinting at the future redemption regarding which it says ‘shir chadash’ in the masculine, “because while the female suffers birth pangs, the males do not give birth.” Implying that the suffering associated with birth ceases when we are in a “masculine” mode of Geuloh (as described in Torah Ohr, parshas Tazria), referring to the effort from below, fitting the avoidah of the time of Nesira and the Rebbe’s statements numerous times that there is no need to undergo more birth pangs of Moshiach.

Having established that our era is itself the “Erev Shabbos” of the entire creation, the Rebbe now explains the significance: In footnote 63 the Rebbe brings a reference that the time of Techiyas Hameisim is Erev Shabbos (the time for “shaking off the dust”, quoting the Zohar I, 127b). This is connected with Rebbi Yehuda Hanosi, who himself was an example of Techiyas Hameisim, returning to make kiddush for his family after his passing. Tzaddikim have Techiyas Hameisim at the start of Yemos Hamoshiach, “40 years before the era of Techiyas Hameisim for all of bnei Yisroel” (Zohar I, 140a). Then the Rebbe goes on to say (not for the first time) that our generation will experience eternal life (which is Techiyas Hameisim, as explained elsewhere) without the interruption of death.

We can, b’derech efesher, understand from this that the beginning of Yemos Hamoshiach was back in 5711 (the beginning of the Rebbe’s leadership), and all 40 plus years of the Rebbe’s leadership leading up to 5752 were in fact Yemos Hamoshiach! After 40 years (which the Rebbe emphasized many times as the beginning of a new epoch of having “eyes to see, a heart to know, etc;” and to be able to fully comprehend the teachings of one’s Rebbe) we have entered the period of “Techiyas Hameisim for all of bnei Yisroel.” Thus, the Rebbe states that when “the time of death is erev Shabbos his death is in a way that it is emphasized in a revealed way (only) the good…mainly through Techiyas Hameisim in proximity to the time of burial.”

We are already in the time of “erev Shabbos” of Creation; the Rebbe, after 40 years of leadership, is telling us that we will all go to eternal life (Techiyas Hameisim) without interruption, “in proximity to the time of burial.” This unique expression of “Techiyas Hameisim in proximity to the time of burial” should grab our attention. It reads as a description of fact, not as an expression of possibility. Not “if the Geuloh will come now, then this individual will be among the first to rise” (which might not come to pass if the Geuloh didn’t come), but rather: this is what is happening now, the “erev Shabbos” in proximity to the burial! It is not a Techiyas Hameisim that is visible to our physical eyes, but it is happening!

[For the Torah basis for saying this, that what looks to us as a person passing away is actually the “shaking off the dust” of klipa, see the Kuntres “The Generation that Doesn’t Die“.]

The Rebbe wrote to R’ Michoel Seligson regarding the Rebbe’s small sefer Hayom Yom, “הפוך בה והפוך בה כי כולה בה” — turn it over and over because it contains everything; how much more so the lengthy sichos of the 5751-5752, the more one “turns them over” the more he reveals the insights of the Geuloh found in the Torah of Moshiach!

Vayechi 5752: Eternal Life for Every Jew via Yaakov Avinu

Our parsha begins with the words “Vayechi Yaakov” (“Yaakov lived”).  And although in the parsha we read about Yaakov’s passing, nonetheless our sages teach us that “Yaakov Avinu didn’t die — just as his children are alive, so too he is alive”.  Explains the Rebbe:

The life of Yaakov is eternal life through this that it is drawn to to his children and their descendents until the end of all of the generations.  “His children are alive” meaning true life through learning and fulfilling the Torah.  [Although we mention his children], nonetheless the name of the parsha is named after the life of Yaakov (“Vayechi Yaakov”) — since the truth of the life of Yaakov, eternal life, is expressed in the life of his children.

This means that Yaakov himself lives eternally (soul in a body, as explained elsewhere), and since the material eyes see that”they embalmed him and buried him, etc” his eternal life is expressed through the life of his children — they are alive because he is alive (and similarly, he is alive because they are alive — he is the reason they are alive, and they are the revelation that he is alive).

This parsha is in proximity to the fast of the Tenth of Teves, the day when the walls of Yerushalayim were besieged — the first step in the process which led, eventually, to the destruction of the Beis Hamikdash.  In the prophecy of Yechezkiel about the destruction, Hashem instructs him to take a “pan of iron” and to erect a “wall of iron”, symbolizing the seige of Yerushalayim.  Our sages speak of barzel, iron, as the element which actually destroyed the Beis Hamikdash, and for this reason it was not used in its construction.  In the words of the Midrash: “This is the gift…gold, silver, and copper…but iron is not written here, neither by the Mishkan nor by the Mikdash.  Why?  Because Edom is likened to it, and they are the ones who destroyed the Beis Hamikdash.”

Here the Rebbe introduces the concept of “barzel d’kedusha” — iron of the side of holiness.  This refers to being “stiff-necked” for holiness, for Torah and Mitzvos:

This is the inyan of “stiff-necked” in a positive sense, the strength and fortitude (iron) of the etzem haneshoma, the essence of the neshoma.  For it is through this that we nullify the iron of the opposite of holiness which is the “stiff-neck” of the evil inclination.  [Practically, this means] keeping the complete Torah, in a way of strength and fortitude of the “iron” of holiness.

For this reason, the third Beis Hamikdash will be constructed also with iron, because after the iron of the opposite of holiness (which destroyed) is nullified and refined, then the Beis Hamikdash is rebuilt through the iron of holiness (as mentioned above).  I turns out, explains the Rebbe, that the Tenth of Teves, the seige of Yerushalayim, is not only the beginning of the exile and the destruction of the Beis Hamikdash, but it is in fact the beginning of the construction of the 3rd Beis Hamikdash and the future Geulah!  The destruction of the (previous) Beis Hamikdash was for the sake of the construction of the third, eternal Beis Hamikdash — “the beginning of the destruction and the exile is the beginning of the Geulah, similar to sowing seeds in the ground as the first step towards (and which brings about) the beginning of the sprouting.”

Parshas Vayechi is also Shabbos “Chazak” (being the final parsha in Sefer Bereishis we say “Chazak Chazak V’nischazek” (“Be strong, be strong, and may we be strengthened!”) upon completion of the reading of the parsha). This “strengthening” (chizuk) for the whole time of golus is “Vayechi Yaakov” — Yaakov lives.  Yaakov’s inyan is Torah, and Yaakov’s eternal life is revealed through Torah, specifically “the expounding of our sages, that from this we learn that Yaakov Avinu did not die”).  A strengthening (chizuk) to stand with the strength and fortitude of iron for matters of holiness, for in this way we transform the iron of the opposite of holiness, which destroyed the Beis Hamikdash, into the iron of holiness and the building of the Beis Hamikdash of the future.  (And this occurs through Moshiach, who will conquer these klipos.).

Yaakov Avinu is one of the patriarchs who merited to “taste the eternal life of the world to come in their life in this world”.  In the future, this will be experienced by every single Jew (their descendants) together with all the Jews of all the generations who will arise in the resurrection of the dead.

And how much more so all of Bnei Yisroel in our generation ([for we are presently alive] living neshomos in living bodies without any interruption, chas v’sholom, at all in life [of this world and the life of the world to come — a seamless transition], and Nosi Doreinu at our head…for then every single Jew will be alive, living eternally in the simple sense, beginning with the Bnei Yisroel of our generation, souls in bodies, for long and good years…eternal life.

 How do we bring about that our generation and every generation will experience the eternal life in this world which awaits them?

…the resolution alone to increase in “one mitzvah” in a way of sowing (even before one has fulfilled it) should bring the “sprouting” of the Geulah in actuality, and immediately…we should already have the “coming up” from the exile to the Geulah…and Nosi Doreinu — the Yosef of our generation [a reference to the Previous Rebbe] — who “did not die”, like Yaakov Avinu, as is known that “Nosi” (נשיא) stands for “a spark of Yaakov Avinu” (ניצוצו של יעקב אבינו), and it is through the hiskashrus and the bittul to the Nosi Hador that this [that he “did not die”] is drawn into each and every one of the people of this generation.

Vayechi 5752: Eternal Life for Every Jew via Yaakov Avinu

Our parsha begins with the words “Vayechi Yaakov” (“Yaakov lived”).  And although in the parsha we read about Yaakov’s passing, nonetheless our sages teach us that “Yaakov Avinu didn’t die — just as his children are alive, so too he is alive”.  Explains the Rebbe:

The life of Yaakov is eternal life through this that it is drawn to to his children and their descendents until the end of all of the generations.  “His children are alive” meaning true life through learning and fulfilling the Torah.  [Although we mention his children], nonetheless the name of the parsha is named after the life of Yaakov (“Vayechi Yaakov”) — since the truth of the life of Yaakov, eternal life, is expressed in the life of his children.

This means that Yaakov himself lives eternally (soul in a body, as explained elsewhere), and since the material eyes see that”they embalmed him and buried him, etc” his eternal life is expressed through the life of his children — they are alive because he is alive (and similarly, he is alive because they are alive — he is the reason they are alive, and they are the revelation that he is alive).

This parsha is in proximity to the fast of the Tenth of Teves, the day when the walls of Yerushalayim were besieged — the first step in the process which led, eventually, to the destruction of the Beis Hamikdash.  In the prophecy of Yechezkiel about the destruction, Hashem instructs him to take a “pan of iron” and to erect a “wall of iron”, symbolizing the seige of Yerushalayim.  Our sages speak of barzel, iron, as the element which actually destroyed the Beis Hamikdash, and for this reason it was not used in its construction.  In the words of the Midrash: “This is the gift…gold, silver, and copper…but iron is not written here, neither by the Mishkan nor by the Mikdash.  Why?  Because Edom is likened to it, and they are the ones who destroyed the Beis Hamikdash.”

Here the Rebbe introduces the concept of “barzel d’kedusha” — iron of the side of holiness.  This refers to being “stiff-necked” for holiness, for Torah and Mitzvos:

This is the inyan of “stiff-necked” in a positive sense, the strength and fortitude (iron) of the etzem haneshoma, the essence of the neshoma.  For it is through this that we nullify the iron of the opposite of holiness which is the “stiff-neck” of the evil inclination.  [Practically, this means] keeping the complete Torah, in a way of strength and fortitude of the “iron” of holiness.

For this reason, the third Beis Hamikdash will be constructed also with iron, because after the iron of the opposite of holiness (which destroyed) is nullified and refined, then the Beis Hamikdash is rebuilt through the iron of holiness (as mentioned above).  I turns out, explains the Rebbe, that the Tenth of Teves, the seige of Yerushalayim, is not only the beginning of the exile and the destruction of the Beis Hamikdash, but it is in fact the beginning of the construction of the 3rd Beis Hamikdash and the future Geulah!  The destruction of the (previous) Beis Hamikdash was for the sake of the construction of the third, eternal Beis Hamikdash — “the beginning of the destruction and the exile is the beginning of the Geulah, similar to sowing seeds in the ground as the first step towards (and which brings about) the beginning of the sprouting.”

Parshas Vayechi is also Shabbos “Chazak” (being the final parsha in Sefer Bereishis we say “Chazak Chazak V’nischazek” (“Be strong, be strong, and may we be strengthened!”) upon completion of the reading of the parsha). This “strengthening” (chizuk) for the whole time of golus is “Vayechi Yaakov” — Yaakov lives.  Yaakov’s inyan is Torah, and Yaakov’s eternal life is revealed through Torah, specifically “the expounding of our sages, that from this we learn that Yaakov Avinu did not die”).  A strengthening (chizuk) to stand with the strength and fortitude of iron for matters of holiness, for in this way we transform the iron of the opposite of holiness, which destroyed the Beis Hamikdash, into the iron of holiness and the building of the Beis Hamikdash of the future.  (And this occurs through Moshiach, who will conquer these klipos.).

Yaakov Avinu is one of the patriarchs who merited to “taste the eternal life of the world to come in their life in this world”.  In the future, this will be experienced by every single Jew (their descendants) together with all the Jews of all the generations who will arise in the resurrection of the dead.

And how much more so all of Bnei Yisroel in our generation ([for we are presently alive] living neshomos in living bodies without any interruption, chas v’sholom, at all in life [of this world and the life of the world to come — a seamless transition], and Nosi Doreinu at our head…for then every single Jew will be alive, living eternally in the simple sense, beginning with the Bnei Yisroel of our generation, souls in bodies, for long and good years…eternal life.

 How do we bring about that our generation and every generation will experience the eternal life in this world which awaits them?

…the resolution alone to increase in “one mitzvah” in a way of sowing (even before one has fulfilled it) should bring the “sprouting” of the Geulah in actuality, and immediately…we should already have the “coming up” from the exile to the Geulah…and Nosi Doreinu — the Yosef of our generation [a reference to the Previous Rebbe] — who “did not die”, like Yaakov Avinu, as is known that “Nosi” (נשיא) stands for “a spark of Yaakov Avinu” (ניצוצו של יעקב אבינו), and it is through the hiskashrus and the bittul to the Nosi Hador that this [that he “did not die”] is drawn into each and every one of the people of this generation.

 Yechi Adoneinu Moreinu v’Rabbeinu Melech Hamoshiach L’olam Vo’ed!

Va’eira 5752: Full Translation

A complete translation of the sicha of Va’eira 5752 where the Rebbe explains how one who passes away in our era is simply preparing for the Resurrection of the Dead!

Vayeira_FullTranslation.pdf

 

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Translation by R’ Eliyahu Binyominson (click here to purchase more of his publications)