Learning

Vayetzei 5752: We Need Only to Open the Eyes
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Vayetzei 5752: We Need Only to Open the Eyes

Thos sicha was said on Shabbos Vayeitze, which corresponded in 5752 to the 9th of Kislev, the birthday and hillula (day of passing) of the Mitteler Rebbe, the 2nd Rebbe of Chabad.

The Alter Rebbe, his father, represented the attribute of Chochma (wisdom), and his son the Mitteler Rebbe represents the attribute of Bina (understanding).  Just as Bina expands and reveals the breadth and depth of Chochma, so, too, the teachings of the Mitteler Rebbe are “wide as a river”, allowing one to drink deeply from the wellsprings of pnimiyus haTorah.  This is significant to bringing the Geuloh, because:

At this time there needs to be…the study of pnimiyus Hatorah as it has been revealed in the teachings of Chassidus, and the fulfillment of the instructions of our Rebbeim.  This includes — learning the subjects of Moshiach and Geuloh, in a way that it opens the heart and the eyes and the ears — so that they will understand, and see and feel the true and complete Geuloh tangibly in the physicality of the world.

Not merely learning as some sort of intellectual exercise, but rather “in a way of seeing, that this [the true and complete Geuloh] is already prepared and ready, and one only needs to open the eyes and then he will see this!“

Practically speaking, this means adding in the learning of the Torah of the Mitteler Rebbe, for his teachings are specifically in a way of Bina.  It is through learning in a way of Bina, understanding, where it becomes integrated with a person, that the studies have an effect on the person.  This means an effort to express his “spirituality” and his chassidishkeit in his physical matters, until there will be no divide between his “spiritual” aspect and his physical being.

Furthermore, this can impact the world dramatically, because:

We have completed all the birurim (refinement), including the refinement of “Esav he is Edom”, and how much more so considering that even in the time of Yaakov Avinu he already thought that Esav was refined (and from Yaakov’s level in fact he was).  And all the more so after all of the avodah that has taken place since then (to refine Esav) until we are at the point where Esav is already completely refined, as we see in the conduct in our days (golus Edom) of the nations of the world who are related to “Esav he is Edom”, such as this country, a country of kindness, and such conduct is spreading to other nations, as we see lately.

We find that Yidden are ready, the world is ready, even the nations of Esav are ready.  What remains, then, to be done?

The only thing lacking is — that a Jew should open his eyes properly, and should see how everything is ready for the Geuloh!  There is the “set table” already, and there is already the Leviyoson and the Shor Habor and the aged wine, and Yidden are sitting at the table — “their father’s table”, together with Moshiach Tzidkeinu (as stated in seforim that in every generation there is one of the seed of Dovid who, due to his righteousness, is fitting to be Moshiach), and there is already a “heart to know and eyes to see and ears to hear”.

Let us open up the seforim and open up our eyes and ears and hearts to know the truth of the only one who is fitting to be the redeemer, and in that way we empower him (as the Rebbe said in the sicha of Chayei Sara) to redeem the Jewish nation from golus!

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!

 

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Golus — Even While the Light of Geuloh is Shining?

The human eye can perceive light.  But only when it has a wavelength between approximately 380 nanometers (seen as violet) and 750 nanometers (seen as red). But these light rays are only a small fraction of the very broad spectrum of rays that exist, from 0.0001 nanometers in wavelength to a full meter.  This covers Gamma rays, x-rays, ultraviolet, infrared, microwaves, and radio waves — none of which the human eye can perceive.

But this is not a science lesson — what does it have to do with Geuloh?

We will see that it is a basis for understanding how the Rebbe can say that the Geuloh is here, all the end times have passed, and yet we remain in golus.  On the face of it, there is no logical basis to say that something co-exists with its opposite.  Geuloh is the opposite of golus.  If we have one, we perforce do not have the other.  But let us look at what the Rebbe writes in the maamor of Kuntres 15 Menachem Av 5751 which opens with the words “An end was set for the darkness” (“Keitz sam l’choshech“) (originally spoken by the Rebbe on Tisha B’Av (nidcheh) 5724, twenty seven years earlier).

In section 9 of the maamor, the Rebbe describes the end (“ketz“) of the darkness of golus, which is brought about by a revelation of a new aspect of light (“ohr chodosh“).  This aspect of light has no connection with the world, and thus it is capable of completely nullifying the darkness (unlike the aspect of light which illuminates the worlds, which can only “push away” the darkness, but cannot nullify it.)  The Rebbe writes:

We must understand, seemingly, […] in the future Geuloh the darkness of golus will be nullified, because then there will be a revelation of a new light above connection with the worlds.  However, the world itself (as it is in its parameters, including the revelations that are connected to the worlds) will remain in golus, chas v’sholom.

The Rebbe is saying that the Geuloh is a revelation of a new light that, seemingly, cannot be perceived or grasped by the world since this light is completely beyond any connection with the world.  In other words, the Rebbe describes a Geuloh (=revelation of the new light) where the world remains in golus!  To use the example of the light-waves: even if someone will direct a tremendous burst of infrared light in your eyes, you won’t even blink because the wavelength of infrared is beyond the realm of human sight — your eyes are simply incapable of perceiving infrared light no matter how strong it might be.  The light is shining, and you will remain in darkness — Geuloh is here yet you are in golus!

In other words: the light of Geuloh is in fact here, but it hasn’t penetrated your senses yet and thus you remain in golus which means that the true and complete Geuloh didn’t happen yet.

The Rebbe introduced this concept with the word “seemingly”, which means that this won’t be the end of the story.  And the Rebbe continues:

Thus, it is understood that even though the nullification of the darkness of golus comes from the essence of the light, higher than the light which illuminates the worlds, nonetheless, the Geuloh will be (also) in the parameters of the world.  This is because the revelation of the essence of the light that will be in the future Geuloh will shine in a revealed way also in the light that illumines the worlds, and through this — in the worlds [themselves].

A big relief!  Seemingly, the worlds could remain in the darkness of golus even when the light of Geuloh is shining.  But, in fact, this “new light” will also illumine in the worlds, as described.  We might think that by writing this, the Rebbe is simply uprooting the “seemingly”, telling us that it is not part of the equation at all.  But, in the following (and final) section of the maamar, the Rebbe explains how the “new light” will shine in the worlds (which “seemingly” is not possible, since it is beyond connection with the parameters of the worlds):

…also the nullification of the darkness that will be in the future Geuloh will be in the world in its inner dimension (“b’pnimiyuso”).  That even though the nullification of the darkness that will be in the future comes about because of the revelation of a new light which is beyond connection with worlds, nonetheless, the world will be a vessel also for this light.  And through this will be fulfilled the intent for a dwelling place for Him, may He be blessed, in the lower worlds, that the lower (within its own parameters) will be a dwelling place for His essence.

The key words here are that the nullification of darkness “will be in the world b’pnimiyuso” — meaning that it will not be obvious, rather you will have to look for it “b’pnimiyus”, and “the world will be a vessel also for this light”.  This means that it is not “automatic” that the light of the Geuloh will also illuminate in the world (and automatically nullify the “seemingly” problematic “golus amidst Geuloh” issue) — rather, it comes about through our avoidoh.  Not only do we have avoidoh which draws down and reveals the “new light”, we also have an avoidoh which is to make ourselves (and the world) a vessel for perceiving this “new light”, and an avoidoh to “open our eyes” to this new perception.

(At the farbrengen of Parshas Mishpotim, 5714, the Rebbe told a story of the Rebbe Maharash taking his son (the Rebbe Rashab) on a tour of the heavenly realms.  Among the “sights” they saw was a chossid sitting in a brightly lit heavenly chamber with his eyes closed.  The great light in his chamber was generated by the many chapters of Tanya this chossid had memorized. But, despite all that light, his eyes were closed: he was lacking understanding.  The lesson for us, explained the Rebbe, is that we need to open our eyes; not just to repeat from memory, but to understand what we are learning.)

If we go back to our example of the light-waves: imagine that a person could develop his power of sight so that he would be able to perceive also infrared wavelengths, and also ultraviolet wavelengths!  But even so, he still has to open his eyes in order to allow the light in see what was previously unseen. So, too, by us: we have rectified the vessels to receive the light of Elokus, we simply have to let that light in.

This is the “problem”: the Geuloh is here, the “new light” is shining, and we have even succeeded in making the world a vessel for this light.  But as the Rebbe famously said numerous times: we need to open our eyes.  The direct way to do this is through learning the subjects of Moshiach and Geuloh.*  Tanya explains that the “eyes of the soul” refer to chochma, which is Torah.  The Rebbe also alludes to this in the beginning of the maamor:

It is known that every revelation is via Torah (“Torah Ohr” — “the Torah is light”).  From this it is understood, that since the nullification of the darkness of the golus is via light, therefore, in order to draw closer and speed up even more the future Geuloh, this is via the study of Torah in the subject of the light.  (Footnote 14: in addition to the fact that Torah in general is light, in particular Pnimyus Hatorah — via the study of Torah in the subject of light this is brought about even more so.)

To summarize: The light of the Geuloh is inherently beyond our grasp, nonetheless we can make ourselves and the world a vessel to perceive it as it shines within the familiar light of this world.  However, this will be “b’pnimiyus“, and in order to open our eyes to grasp this new light we have to open our eyes — via Torah.  Via Torah, particularly Pnimiyus HaTorah, we can grasp the inner dimension of what we see in the parameters of our world* and identify and perceive that the light of Geuloh is shining there.  But until then, until we bring in the light of Pnimiyus HaTorah, it is possible that we can remain in the darkness of golus (b’chitzoniyus) even as the light of Geuloh is shining full force!

* As the Rebbe says in Dvar Malchus parshas Chukas: “Through understanding Pnimiyus Hatorah and the soul of the matter, one is able to see there also the hidden good, even though one does not see this revealed, or one even sees the opposite (the opposite of good).”

Vayetzei 5752: We Need Only to Open the Eyes
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Vayetzei 5752: We Need Only to Open the Eyes

Thos sicha was said on Shabbos Vayeitze, which corresponded in 5752 to the 9th of Kislev, the birthday and hillula (day of passing) of the Mitteler Rebbe, the 2nd Rebbe of Chabad.

The Alter Rebbe, his father, represented the attribute of Chochma (wisdom), and his son the Mitteler Rebbe represents the attribute of Bina (understanding).  Just as Bina expands and reveals the breadth and depth of Chochma, so, too, the teachings of the Mitteler Rebbe are “wide as a river”, allowing one to drink deeply from the wellsprings of pnimiyus haTorah.  This is significant to bringing the Geuloh, because:

At this time there needs to be…the study of pnimiyus Hatorah as it has been revealed in the teachings of Chassidus, and the fulfillment of the instructions of our Rebbeim.  This includes — learning the subjects of Moshiach and Geuloh, in a way that it opens the heart and the eyes and the ears — so that they will understand, and see and feel the true and complete Geuloh tangibly in the physicality of the world.

Not merely learning as some sort of intellectual exercise, but rather “in a way of seeing, that this [the true and complete Geuloh] is already prepared and ready, and one only needs to open the eyes and then he will see this!“

Practically speaking, this means adding in the learning of the Torah of the Mitteler Rebbe, for his teachings are specifically in a way of Bina.  It is through learning in a way of Bina, understanding, where it becomes integrated with a person, that the studies have an effect on the person.  This means an effort to express his “spirituality” and his chassidishkeit in his physical matters, until there will be no divide between his “spiritual” aspect and his physical being.

Furthermore, this can impact the world dramatically, because:

We have completed all the birurim (refinement), including the refinement of “Esav he is Edom”, and how much more so considering that even in the time of Yaakov Avinu he already thought that Esav was refined (and from Yaakov’s level in fact he was).  And all the more so after all of the avodah that has taken place since then (to refine Esav) until we are at the point where Esav is already completely refined, as we see in the conduct in our days (golus Edom) of the nations of the world who are related to “Esav he is Edom”, such as this country, a country of kindness, and such conduct is spreading to other nations, as we see lately.

We find that Yidden are ready, the world is ready, even the nations of Esav are ready.  What remains, then, to be done?

The only thing lacking is — that a Jew should open his eyes properly, and should see how everything is ready for the Geuloh!  There is the “set table” already, and there is already the Leviyoson and the Shor Habor and the aged wine, and Yidden are sitting at the table — “their father’s table”, together with Moshiach Tzidkeinu (as stated in seforim that in every generation there is one of the seed of Dovid who, due to his righteousness, is fitting to be Moshiach), and there is already a “heart to know and eyes to see and ears to hear”.

Let us open up the seforim and open up our eyes and ears and hearts to know the truth of the only one who is fitting to be the redeemer, and in that way we empower him (as the Rebbe said in the sicha of Chayei Sara) to redeem the Jewish nation from golus!