Kuntres 25 Adar: Giving Over the Etzem

Kuntres 25 Adar was published in honor of the birthday of the Rebbetzin Chaya Mushka, which in a regular year (not a leap year) comes out around parshas Pekudei.

The discourse is based on the posuk “these are the  accounts (pekudei) of the Mishkan, the Mishkan of testimony, which was counted at the command of Moshe”.  The discourse discusses the difference between midos, which are essentially for another person (the mida of Chesed, for example, involves giving to someone else), and the intellect, which is essentially for the individual alone.  Midos are inherently revealed (even when they are still hidden in the heart), whereas intellect is inherently concealed (even when it is being given over to another).

This distinction is related to the difference between the two times “Mishkan” is mentioned in the verse, which also corresponds to Torah and Mitzvos as compared to Tshuva, which find expression in two levels of Tshuva (lower and higher). In addition, the verse mentions Moshe, who is the aspect of self-nullification (bittul) which unifies the two levels.  Worthwhile to see the maamor inside.

Most noteworthy to us is probably the following section of the maamor:

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… We can explain what is stated in Likkutei Torah [about this verse], that “pekudei” also has a meaning of “to be impregnated” and “seclusion”, as the sages say “a man is obligated to be with his wife [before departing on a journey]”.  It is explained elsewhere in Chassidus the [three marital obligations of providing] “her food, her wardrobe, and her marital relations (onasah): her food (nourishment) is giving over something that enclothes itself in the vessel of the recipient; her wardrobe (clothing) surrounds, which is a higher level; and onasah is giving over the essence, which is higher than the surrounding level of garments.

And we can add that the special quality of onasah is not only as regards a bestowal from above (that onasah is the giving over of the essence), but also as regards Yisroel, that they receive this bestowal not through a garment.  And we can say that this is what is meant by or sages when they said that “one who says ‘I [make a condition that our relations will take place with me] in my garment and she in her garment’ has to divorce and pay the kesuba”: that the negation of “I in my garment” is because the bestowal from Above is without a garment, and the negation of “she in her garment” is because receiving the revelation is not through a garment.

Here, as the Rebbe begins the year-long series of revelations of the year 5751-52, right at the beginning of the year-long cycle of Dvar Malchus, there is a clear statement about what is and will happen.  The “husband” (the Rebbe) is about to “go overseas” (at least visibly and audibly) and therefore he is going to fulfill his halachic obligation to “be with his wife” (the Chassidim) and give over the essence, the atzmus which is higher than either Sovev or Memaleh, and transcends intellect and emotion. How must this be done? “Without garments”, which in Chassidus refers to thought, speech, and action — without the familiar reference points, a completely different manner than the way the husband and wife relate the rest of the time.

The hint should be clear now (though surely it was not clear in 5751): the Rebbe in these Sichos and maamorim is giving over Atzmus — the essence of everything — before “going away for a while”* (at least in a revealed way).  And this creates a state of pregnancy, which leads to birth: a moshol for the true and complete Geuloh!

* There are those who tell being at a Simcha with the Rebbe’s mazkir R’ Binyomin Klein in 5754 (1994), when after a few lechayims R’ Klein revealed that the Rebbe had told him, shortly before Chof-Zayin Adar that he will be “going away for a while” (“איך גיי אוועק פאר א וויילע”) [heard from Mrs. Klar, who heard it from that mother of one of the bachurim who was there.]

Chof Zayin Adar: Nothing Was Lost

The day 27 Adar (כ”ז אדר ראשון) is not just a date in Lubavitch — it has become a title for the dramatic day that was the beginning of a new reality for Chassidim.  This is the day that the Rebbe had what the doctors call a stroke, and since then we have not heard from the Rebbe.  Gimmel Tammuz is another step, but the “silence” began on this day, Chof Zayin Adar.

The number 27 in Loshon Hakodesh is also the word “זך”, which means refined and purified.  In fact, the Rebbe connects this with the 27th day of the month, in a sicha of Parshas Pekudei 5750 (2 years to the day before the stroke).  Here the Rebbe explains that the 27th of the month possesses the special quality of:

…scouring and clarification and purification, as is written about the time of the Geuloh “many will be clarified and whitened and purified” (Daniel 12:10).  The ultimate scouring and purification is by revealing the intent in the Tzimtzum [contraction of G-dly revelation] and concealment of the Divine name Elokim itself.

This will be understood in light of what the Rebbe explained in the earlier parts of this sicha.  To summarize:

According to Torah, there are 7 names of Hashem that one is forbidden to erase due to their Holiness.  Of them, we primarily relate to two names: YKVK and Elokim, which represent the revelation of G-dliness (the name YKVK) and the concealment of that revelation (the name Elokim).  The name Elokim is the contraction and concealment of G-dly light — in other words: darkness.  We find a verse in Tehillim “the sun and its shield, YKVK Elokim”, explained to mean that Elokim (concealment) is like a shield or a filter that reduces the G-dly revelation of the name YKVK so that the worlds are not nullified out of existence.  According to this, the name Elokim, the contraction and concealment of G-dly light (the darkness), is for the sake of being able to reveal G-dliness within the limited ability of the worlds to receive.  Like smoked glass diminishes the light of the sun but this itself allows a person to be able to gaze at the sun without being blinded.  A concealment which has the intent of actually revealing that which is being concealed.

But, explains the Rebbe, there is another dimension: the quality of Tzimtzum (contraction) in and of itself — that contraction and concealment show the completeness of the unlimited Holy One, blessed be He, that He is truly unlimited: He is so “unlimited” that he can also limit Himself!  He possesses not only the power of unlimited revelation, but also the power of concealment and limitation.  Explains the Rebbe, this derives from the level of Hashem’s Essence עצמותו where the power of infinite revelation can co-exist with His power of limitation and concealment (regardless of the fact that they are opposites).  Thus, Geuloh is:

…not only the nullification of the withdrawal and concealment (העלם והסתר) and of the world by revealing that the intent of the contraction and concealment is for the sake of revelation.  Rather, more than this: that we reveal the intent of the withdrawal and concealment itself…not only do we nullify the inyan of golus by revealing that the concealment [of the name Elokim] is for the sake of revelation, but more than this, that the golus itself is clarified and is transformed to Geuloh, since we reveal the intent of the Tzimtzum itself, the power of concealment (which is above revelation).

These are very deep concepts, we are not attempting to do them justice in this brief article.  But we will try to bring them down to simpler words, which will help us relate to the event of Chof Zayin Adar over 27 years ago (and its continuation to the present time): This second aspect of the Divine name Elokim (the name of darkness and concealment) is it’s inherent value, not as it brings about or leads to something else.  It is not only that the darkness as a vehicle for revealing the light, and in such a case we must nullify the darkness in order to reach a greater light.  Rather, it is the lofty intent within the darkness itself — the power of Hashem’s Essence to be limited.  What does that mean?  That we identify and recognize Hashem in the darkness just as we do through His revelations!  The darkness remains darkness, but it ceases to darken because we recognize that the darkness itself is part of Hashem no less than light and revelation.  “The darkness is as light” (כחשיכה כאורה).  This is even higher than crying out over the darkness (as the Rebbe explains in the maamor (בלילה ההוא, מלוקט ד) that was edited and released for publication on Purim, 5750, two weeks earlier than this sicha).

In practical terms, we could say as follows:

Following the stroke that occurred Chof Zayin Adar, 5752, the Chassidim were worried, davening and saying Tehilim for the Rebbe’s health.  There was a great and sudden darkness over Lubavitch.  No farbrengens with the Rebbe, no Sunday dollars.  Gimmel Tammuz was another step into darkness and concealment.  Yet, in the years since then, when the concealment is seemingly greater than before, there has been revealed an even deeper connection to the Rebbe.  Previously, the connection expressed itself through the way the Rebbe revealed himself.  Then there was a concealment, and there was a response of crying out over the concealment.  But since then, the hiskashrus has evolved and come to approach the second level the Rebbe mentions: where the concealment itself does not conceal.

What does this mean in practical terms?

That the fact that we do not see or hear the Rebbe for so many years (and so we cry out to Hashem “ad mosai?!”) nonetheless does not obscure our ability to recognize the Rebbe’s presence and influence.  This comes from Atzmus, meaning our hiskashrus today is coming from Etzem Hanefesh, where the concealment and the darkness themselves are converted to Geuloh — that the present situation comes to show the power of concealment, which by the Rebbe means that we come to recognize that he is just as effective in his role of Nosi Hador and Moshiach Tzidkeinu when we don’t see as when we do see, when we don’t hear as when we do hear.  So many years have passed and yet not only is the hiskashrus of Chassidim still strong, but each year there are more and more mekushorim, many of whom were not even born before Chof-Zayin Adar!  “The darkness is as light” (כחשיכה כאורה), the power of concealment which is above revelation.

Nothing was lost on Chof-Zayin Adar.  On the contrary: we set out on a path of establishing a greater level of connection with the Rebbe, a path which we proceed on to this very day.  We do not need to cry out over the darkness, but rather to “remind” Hashem that just as the power of concealment has an intent of its own, so does the power of revelation!  We can now, after Chof Zayin Adar, appreciate the power of concealment (which doesn’t actually conceal, but reveals a deeper level), and therefore we beseech Hashem that we should also have complete revelation: the true and complete Geuloh with the Rebbe Melech Hamoshiach, and we will gaze upon the beauty of our King!

 

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

Pekudei 5752: The Missing Parsha

The Dvar Malchus begins with Vayikra 5751, but where does it end?  The Parshas Vayakhel sicha is unfinished, and parshas Pekudei is missing (actually, “missing” is one of the definitions of the word*, as in יפקד מושבך).  What is the message?

Firstly, we could take note that the start of our Dvar Malchus cycle is parshas Vayikra.  This hints at the division of the Chasidishe Parsha, Torah Ohr and Likkutei Torah — the former covering Bereishis to Vayakhel, the latter Vayikra through the end.  In an odd turn of hashgacha protis, parshas Pekudei is absent from Torah Ohr (which covers all of Shemos) and appears in the other volume.

But more to the point, the Rebbe generally explains these two parshiyos (Vayakhel and Pekudei, which in many years are read together) as reflecting two distinct angles:

  • Vayakhel means “gathering” and speaks of unity and generality, where the individual elements are subdued in the whole.
  • Pekudei implies making an accounting of the individual elements, and in fact it is here that we learn the details: this many talents of silver, that many hooks and boards, etc.

The fact that our Dvar Malchus has Vayakhel but lacks Pekudei (when looked at in light of the content of all the sichas) implies that from the collective side of things, everything is in a state of Geulah: the aspect of Above to below, the “Nosi is everything” (הנשיא הוא הכל) which nullifies all the elements to the greater whole. You can find this expressed many times in these sichos.

What remains to be completed is the aspect of Pekudei: the completion and perfection of the parts, not as they are nullified to the greater whole but their own intrinsic importance as unique elements. Meaning our avodah, individually.  In the Rebbe’s words: “do all that you can” — you, personally and as an individual!  (Of course, merging the individual effort with the unity of Vayakhel, which is the reason that most years the two parshiyos are read together.)

What is needed now is for each one of us to reveal his spark of Moshiach through our own efforts, and not to expect someone else, not even Melech HaMoshiach, to do it for us. Avodah b’koach atzmo“, to reveal individually what has already been accomplished collectively. To bring — each one of us — Moshiach in actuality!

(Not only will this complete the aspect of “Pekudei”, but it brings about the completion and perfection of “Vayak’hel”, because the “incomplete” Sicha of Vayak’hel hints that even the aspect of “Above to below” remains incomplete as long as the “Pekudei” is lacking.  Completing the task of the mekabel (from below) adds to the perfection of the mashpia (Above).)

* Another meaning of Pekudei is connected with childbearing and the marital union, as in “Hashem remembered Sarah” (to bless her with a child) (ה’ פקד את שרה), and “a man must be intimate with his wife [before seeing out on a lengthy journey]” (יפקוד את אשתו).  In fact, this second meaning is mentioned in the Alter Rebbe’s drush on this parsha in Likkutei Torah, strengthening the connection between the parsha and these words.  This fits as a hint that although Parshas Pekudei is “missing”, and it might seem to some that the “husband” has gone on a journey leaving his wife alone — even so he must “be intimate with his wife” before departing (these Sichos of Dvar Malchus)  and even to the point of making her “pregnant” through this intimacy: pregnant with the true an complete Geuloh.

Pekudei 5752: The Missing Parsha

The Dvar Malchus begins with Vayikra 5751, but where does it end?  The Parshas Vayakhel sicha is unfinished, and parshas Pekudei is missing (actually, “missing” is one of the definitions of the word, as in יפקד מושבך).  What is the message?

Firstly, we could take note that the start of our Dvar Malchus cycle, following the sicha of 28 Nissan 5751, is parshas Vayikra.  This hints at the division of the Chasidishe Parsha, Torah Ohr and Likkutei Torah–the former covering Bereishis to Vayakhel, the latter Vayikra through the end.  In an odd turn of hashgacha protis, parshas Pekudei is absent from Torah Ohr (which covers all of Shemos) and appears in the other volume.

But more to the point, the Rebbe generally explains these two parshiyos (Vayakhel and Pekudei, which in many years are read together) as reflecting two distinct angles:

  • Vayakhel means “gathering” and speaks of unity and generality, where the individual elements are subdued in the whole.
  • Pekudei implies making an accounting of the individual elements, and in fact it is here that we learn the details: this many talents of silver, that many hooks and boards, etc.

The fact that our Dvar Malchus has Vayakhel but lacks Pekudei (when looked at in light of the content of all the sichas) implies that from the collective side of things, everything is in a state of Geulah: the aspect of Above to below, the “Nosi is everything” (הנשיא הוא הכל) which nullifies all the elements to the greater whole. You can find this expressed many times in these sichos.

What remains to be completed is the aspect of Pekudei: the completion and perfection of the parts, not as they are nullified to the greater whole but their own intrinsic importance as unique elements. Meaning our avodah, individually.  In the Rebbe’s words: “do all that you can” — you, personally and as an individual!  (Of course, merging the individual effort with the unity of Vayakhel, which is the reason that most years the two parshiyos are read together.)

What is needed now is for each one of us to reveal his spark of Moshiach through our own efforts, and not to expect someone else, not even the Rebbe Melech HaMoshiach, to do it for us. Avodah b’koach atzmo“, to reveal individually what has already been accomplished collectively. To bring — each one of us — Moshiach in actuality!

(Not only will this complete the aspect of “Pekudei”, but it brings about the completion and perfection of “Veyak’hel”, because the “incomplete” Sicha of Veyak’hel hints that even the aspect of “Above to below” remains incomplete as long as the “Pekudei” is lacking.  Completing the task of the mekabel (from below) adds to the perfection of the mashpia (Above).)

Pekudei 5752: The Missing Parsha

Here, in Parshas Pekudei, 5752, the Dvar Malchus ends (before beginning again, of course, with Vayikra 5751). Vayakhel is unfinished, and Pekudei is missing. What is the message?

Firstly, we could take note that the start of our Dvar Malchus cycle, following the sicha of 28 Nissan 5751, is parshas Vayikra.  This hints at the division of the Chasidishe Parsha, Torah Ohr and Likkutei Torah–the former covering Bereishis to Vayakhel, the latter Vayikra through the end.  In an odd turn of hashgacha protis, parshas Pekudei is absent from Torah Ohr (which covers all of Shemos) and appears in the other volume.

But more to the point, the Rebbe generally explains these two parshiyos (Vayakhel and Pekudei, which in many years are read together) as reflecting two distinct angles:

  • Vayakhel means “gathering” and speaks of unity and generality, where the individual elements are subdued in the whole.
  • Pekudei implies making an accounting of the individual elements, and in fact it is here that we learn the details: this many talents of silver, that many hooks and boards, etc.

The fact that our Dvar Malchus has Vayakhel but lacks Pekudei (when looked at in light of the content of all the sichas) implies that from the collective side of things, everything is in a state of Geulah: the aspect of Above to below, the “Nosi is everything” (הנשיא הוא הכל) which nullifies all the elements to the greater whole. You can find this expressed many times in these sichos.

What remains to be completed is the aspect of Pekudei: the completion and perfection of the parts, not as they are nullified to the greater whole but their own intrinsic importance as unique elements. Meaning our avodah, individually.  In the Rebbe’s words: “do all that you can” — you, personally and as an individual!  (Of course, merging the individual effort with the unity of Vayakhel, which is the reason that most years the two parshiyos are read together.)

What is needed now is for each one of us to reveal his spark of Moshiach through our own efforts, and not to expect someone else, not even the Rebbe Melech HaMoshiach, to do it for us. Avodah b’koach atzmo“, to reveal individually what has already been accomplished collectively. To bring — each one of us — Moshiach in actuality!