Kuntres Beis Iyar, 5751: Why Concealment

[The discourse presented here was edited by the Rebbe and printed for Beis Iyar 5751 (1991), and with retrospect we can see how it is meant to guide us and strengthen us through the present time (even more so than when it was published), as will be explained, בע”ה.

The haftorah that is read when Shabbos falls out in Erev Rosh Chodesh (the day before the new month when the moon is completely concealed) begins with the verse: “Yehonosan said to him: tomorrow is [Rosh] Chodesh and you will be remembered (נפקדת) because your place will be vacant (כי יפקד מושבך).”

The words of this verse demand explanation: why are words from the same root — נפקדת and כי יפקוד — used for completely opposite concepts? “You will be remembered” is seemingly quite the opposite from “your place will be vacant”, which implies that he will be missing?!  To explain this, the Rebbe mentions several concepts which we will touch upon here only superficially (but the wise will investigate and find deeper things…).

Firstly, the Rebbe explains that the entire “drama” in this haftorah involving Shaul Hamelech, his son Yehonosan, and Dovid Hamelech are, on a deeper level, referring to the unification of the 6 higher sefiros and the 7th (in the language of kabbalah Z”A and Malchus (ז”א ומלכות) which are likened to husband and wife) .  Thus the word נפקדת also means the union which can bring forth children, relating to the union of husband and wife.  This unification of the sefiros takes place through the intellectual attribute of Bina, which is from a higher level.  This can be read as a hint to what the Rebbe describes as the “direct way” to bring the Geuloh in actuality: by learning (the power of Bina) the subjects of Moshiach and Geuloh.

Further, the Rebbe explains how the name נתן (last three letters of Yehonosan) refer to Malchus on the level described as sea (ים, which conceals the sefiros), whereas Dovid is Malchus on the level described as dry land (ארץ, where things are revealed).  The verse “Yehonosan said to him [to Dovid]…” refers to transforming the sea to dry land (as occurred at the spitting of the sea).  Interesting to note that the gematria of the words in the verse of crossing the sea — ויבֹאו בני ישראל בתוך הים ביבשה — has the same value as the declaration יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד.  (Which was declared before the Rebbe for the first time on the Shabbos following the release of this maamor in 5751!)

All of the above is in connection with Erev Rosh Chodesh, when the moon is concealed. This reflects a state of complete self-nullification (bittul) which brings about the birth of the new moon on the following day: the unification of the sun and the moon (mashpia and mekabel).  How can the bittul of Erev Rosh Chodesh accomplish this amazing unification?  Because the bittul of the time when the moon is concealed draws down from the level of Kesser (כתר), the level which is entirely above the chain of worlds (סדר השתלשלות).

Look closely: a period of concealment which appears to be quite a negative phenomenon is actually a time when the highest levels are being drawn down!  This is in order to bring about the Divinely desired unification of mashpia and mekabel (Hashem and Yisroel, Rebbe and Chassidim) through the power of Bina (learning and understanding).  This learning and understanding brings about the internalization of the lofty levels that are drawn down at the time of concealment — an experience which is likened to the splitting of the sea, when the concealment itself is transformed to revelation (and the verse has the same gematria as the declaration of “Yechi Hamelech…”)  (Can we sense that the Rebbe is explaining for us what is happening b’pnimiyus as we live through the “Erev Rosh Chodesh” of the post Gimmel Tammuz era?)

Returning to the maamor, the verse starts with the words “And Yehonosan said” (the drawing down of the lofty lights of Atzilus) and them is followed by “tomorrow is [Rosh] Chodesh”, meaning Erev Rosh Chodesh when the moon is in a state of concealment. First the lofty lights are given, after that the concealment takes place.  (First the lofty lights of the Sichos of 5751-52, as a preparation for the concealment of 27 Adar and 3 Tammuz.)

In fact, the Rebbe explains that in the path from coming out of Mitzrayim (in Nissan) to Matan Torah (in Sivan) Erev Rosh Chodesh occurs twice, for the months of Iyar and Sivan. Erev Rosh Chodesh Sivan is a giving of power (נתינת כוח)  for the union (נפקדת) that occurs via the giving of the Torah. Erev Rosh Chodesh Iyar (when this discourse was originally said) is a נתינת כוח giving of power for ויפקד מושבך — the time of concealment, as described at length above.

Learning the discourse itself will surely help the reader to put all these concepts in their proper place, and understand how the Rebbe (in this discourse and in many of the Sichos of this period) is preparing us for the crucial avoidah that takes place in a situation of concealment — avoidah that brings about a revelation of the unification of the mashpia and the mekabel and an end to that very concealment itself!

Tzoraas: The Illness Before Geuloh

In the landmark Sicha of Tazria-Metzora 5751, the Rebbe explains how Tzoraas is a condition that occurs at the end of golus, after avoidas habirurim is finished (which is why it appears in the Torah after parshas Tazria, which refers to the birth of the soul of Moshiach).  As we are now holding at that time and place — the end of golus, after the birurim are finished — the condition of Tzoraas is relevant to us.

In fact, the Rebbe states clearly that each and every Yid today can be said to be on the level of one who has completed his avoidah and is holding in a state of the Metzora — all the bad is coming out, but the inside is completly refined.  (Reminiscent of chazal’s play on words that “Metzora” is from the words “moitzi ra’“, a reference to loshon hora, but al pi Chassidus we can understand it literally “to put out the evil”–that all the evil has been purged from within and it’s appearance externally is really the final stage before it’s complete eradication.)

How can we understand this Tzoraas in our lives?

The maamor of the Alter Rebbe in Likkutei Torah and this Sicha of the Rebbe MH”M explain how the oirois Elyonim (“lofty Divine lights”) begin to shine in a Yid’s soul only after the inner refinement is completed.  Lacking bittul and proper vessels to receive these oiros, the lights of G-dly עונג (pleasure) are rearranged to become נגע (lesion).  This manifests itself as anger, judgmental behavior, and “spiritual arrogance”.  The powerful lights of Tohu which demand “Moshiach Now!” and “Yechi Hamelech” may be unable to tolerate those who one perceives to be “holding up the process”.  We could call it intolerance for and arrogance regarding one who appears to be a “misanaged” in these matters.

There is another form of Tzoraas that can affect their person, in the opposite manner, alluded to also in the maamor.  The Alter Rebbe explains that the lesion of Tzoraas which appears on the skin is a white patch of skin because the white color is a sign that the blood flow is interrupted.  In a healthy body the heart pumps blood to the limbs, and the limbs return the blood to the heart (see also Tanya, Igeres Hakodesh ch. 31).  The failure of the limb to return blood to the heart results in the white patch of skin, which is Tzoraas.

With this concept in mind, let us revisit the words of the Rebbe is the Sicha of Beis Nissan, 5748 (3 years and a month before the Sicha of Tazria-Metzora 5751).  There the Rebbe explains how the King is the heart of the nation (as the Rambam writes), and just as the role of the heart in the body is to pump blood, which is life, to the limbs, similarly the King gives life to the people. And just as in a healthy body the limbs must send blood — life — back to the heart, so, too, the people must give life to the King (for there is no King without a people).

The people giving life to the King, says the Rebbe, is expressed by the crowning of the King with the expression “Yechi Hamelech”, which “emphasizes that also the actions of the nation affect the life of the King”.

The crowning of the King by the people through the declaration “Yechi Hamelech” is likened to the limbs returning the blood to the heart. And the failure to return blood to the heart results in the white lesion which is Tzoraas, meaning that the inability (for whatever reason it may be) to declare “Yechi Hamelech” is itself a case of Tzoraas!

The cure for Tzoraas, as explained in our sources, is the bittul that comes from learning Torah–and in our time the Rebbe emphasizes that it must be in the subject of Moshiach and Geuloh, especially as explained in the Rebbe’s own Sichos and Maamorim.  This study provides the the vessels to heal both forms of Tzoraas — both the intolerance and judgemental form, and also the inability of the “limb” to return the blood to the “heart” by crowning the King with the declaration “Yechi Hamelech”.

Surely we will all add in this study, to bring about the realization of “the law of the Metzora on the day of his purification”, which the Rebbe says refers to the revelation of Moshiach.

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

!יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד

Tazria-Metzora 5751: Spiritually Complete But Still Suffering Exile

Dvar Malchus Tzaria-Metzora 5751

This Generation is Completely Rectified; Remaining External Signs of Disease Can Be Rectified Through Torah—Learning About Moshiach Speeds Geulah.

For this sicha it is necessary to define the following terms: Tzora’as—a supernatural illness where certain types of lesions appear on the skin (not the physical disease of “leprosy”); Metzora—One who suffers from this illness (sometimes called a ‘leper’); Nega (plural: Negoyim)—the general name of the lesions associated with the disease.

Moshiach in Exile is Called “Metzora

With the completion of the month of Nissan of the year 5751 [when the sicha was spoken] “all the end times have passed” (“kolu kol hakitzin”): both ketz hayamim and keitz hayemin, in a simple sense (”kipshuto mamash”).   [Ketz Hayamim=the end of the “left side” of klipa; Ketz Hayemin=the end (meaning: the starting point) of the “right side” of holiness.]  This is in addition to the fact that the statement “kolu kol hakitzin” was said in the times of the Gemara. [The Rebbe is making clear that he is not merely quoting the gemara, but that something new has taken place that was not included in the intent of the sages.  The “Ketz HaYemin” is a most noteworthy expression, indicating more than the just end of exile, but also the beginning (although still concealed) of Geulah.]  The parsha Tazria begins with the words “a woman who gives seed and gives birth to a male”—this hints at the birth (revelation) of the soul of Moshiach.  Giving seed, this refers to our deeds and effort (“avodah”) in the time of exile, followed immediately by the sprouting—the complete Geulah.

Metzora refers to Moshiach; as our sages say: he bears our sicknesses.  The name of Moshiach in the time of exile is “Metzora”.  The opening words of this parsha, “This is the Torah of the metzora on the day of his purification”—the day of his purification, the day that his nega (skin lesion associated with tzora’as) is healed, meaning his condition when he is revealed and redeems the children of Israel in the true Geulah.

What is the connection?  Tazria is birth, meaning Geulah; metzora is one who needs to be brought to purification.  Seemingly, if the eternal Geulah is born, it is not related in any way to the state of a metzora, who is connected with exile.  However, the content of parshas Tazria is all about the various types of lesions of a metzora, a matter of exile.  And parshas Metzora teaches the laws of the purification of the metzora—the matter of Geulah.  Seemingly, it should be reversed.

Tzora’as—Illness After Completing Everything

The verse that begins to describe the illness of tzora’as states “A man who has a on the skin of his flesh…”  The word for man here is “Adam”, “Adam is a great level, the perfection of everything” (Zohar Tazria, 48a).  Although he has rectified everything, nonetheless, on the skin of his flesh the evil is still not refined, the waste material remains.  He has refined his nefesh and his body, only the ends of his garments are still not refined; but this is only an external matter.  [Let us recall that according to Chassidus the garments of the soul are thought, speech, and action.] This condition is not connected at all to the “essence” (etzem, atzmiyus) of the person, not even to his flesh which changes through eating and drinking.  It is only related to the skin which surrounds him externally.  And even this—there is a nega present on the skin (from the word “nogea”, meaning to touch—not even the skin itself is really affected).

Continue reading

Video Shiur: Tazria-Metzora 5751

“Quickest Way to Bring Moshiach”

 

Chabadinfo.com Exclusive: In the Sicha of Parshas Tazria-Metzora 5751, the Rebbe explains what and how every Yid has to do to bring Moshiach ● Learn this week’s Sicha with ChabadInfo.com’s Weekly Shiur of the “Dvar Malchus” Sicha in English, presented by Rabbi Menachem Mendel Lipskier, Mashpia of Mesivta of Melbourne, Australia ● Watch Video

 

Our Tzoraas

In the landmark Sicha of Tazria-Metzoira 5751, the Rebbe explains how Tzoraas is a condition that occurs at the end of golus, after avoidas habirurim is finished (thus it appears in the Torah after parshas Tazria, which is the birth of Moshiach).  As we are now holding at that time and place — the end of golus, after the birurim are finished — the condition of Tzoraas is relevant to us.

In fact, the Rebbe states clearly that each and every Yid today can be said to be on the level of one who has completed his Avoidah and is holding in a state of the Metzora — all the bad is coming out, but the inside is completly refined.  (Reminiscent of chazal’s play on words that “Metzora” is from the words “motzi ra’“, a reference to loshon hora, but al pi Chassidus we can understand it literally “to expel the evil” — that all the evil has been purged from within and it’s appearance externally is really the final stage before it’s complete eradication.)

How can we understand this Tzoraas in our lives?

The maamor of the Alter Rebbe in Likkutei Torah, and this Sicha of the Rebbe, explain Tzoraas: only after the inner refinement is completed do the oirois Elyonim (“lofty Divine lights”) begin to shine in a Yid’s soul.  Lacking bitul and proper keilim to receive them, the lights of G-dly עונג (pleasure) are rearranged to become נגע (lesion).  This manifests itself as anger, judgmental behavior, and “spiritual” arrogance.  The powerful lights of Tohu which demand “Moshiach Now!” And “Yechi Hamelech” may be unable to tolerate those who are “holding up the process” (in his eyes).  We could call it intolerance for and arrogance regarding the one who is “misanaged” to these matters.

There is another form of Tzoraas that can affect their person, in the opposite manner, alluded to also in the maamor.  The Alter Rebbe explains why the lesion of Tzoraas which appears on the skin is a white patch of skin: because the white color is a sign that the blood flow is interrupted.  In a healthy body, the heart pumps blood to the limbs, and the limbs return the blood to the heart (see also Tanya, Igeres Hakodesh ch. 31).  The failure of the limb to return blood to the heart results in the white patch of skin, which is Tzoraas.

With this concept in mind, let us revisit the words of the Rebbe is the Sicha of Beis Nissan, 5748 (3 years and a month before the Sicha of Tazria-Metzoira 5751).  There the Rebbe explains how the King is the heart of the nation (as the Rambam writes), and just as the role of the heart in the body is to pump blood, which is life, to the limbs, similarly the King gives life to the people. And just as in a healthy body the limbs must send the blood — the life — back to the heart, so, too, the people must give life to the King (for there is no King without a people).

The people giving life to the King, says the Rebbe, is expressed by the crowning of the King with the expression “Yechi Hamelech”, which “empasizes that also the actions of the nation affect the life of the King”.

The crowning of the King by the people through the declaration “Yechi Hamelech” is likened to the limbs returning the blood to the heart. And the failure to return blood to the heart results in the white lesion which is Tzoraas, meaning that the inability (for whatever reason it may be) to declare “Yechi Hamelech” is itself a case of Tzoraas!

The cure for Tzoraas, as explained in our sources, is the bittul that comes from learning Torah — and in our time the Rebbe empasizes that it must be in the subject of Moshiach and Geulah, especially as explained in the Rebbe’s own Sichos and Maamorim.  This study provides the keilim to heal both forms of Tzoraas: the intolerance and judgemental form, and also the inability of the “limb” to return the blood to the “heart” by crowning the King with the declaration “Yechi Hamelech”.

Surely we will all add in this study, to bring about the realization of “the law of the Metzora on the day of his purification”, which the Rebbe says refers to the revelation of Moshiach.

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

!יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד

 

 

 

 

 

 

Tazria-Metzora 5751: Spiritually Complete But Still Suffering Exile

Dvar Malchus Tzaria-Metzora 5751

This Generation is Completely Rectified; Remaining External Signs of Disease Can Be Rectified Through Torah—Learning About Moshiach Speeds Geulah.

For this sicha it is necessary to define the following terms: Tzora’as—a supernatural illness where certain types of lesions appear on the skin (not the physical disease of “leprosy”); Metzora—One who suffers from this illness (sometimes called a ‘leper’); Nega (plural: Negoyim)—the general name of the lesions associated with the disease.

 

Moshiach in Exile is Called “Metzora

With the completion of the month of Nissan of the year 5751 [when the sicha was spoken] “all the end times have passed” (“kolu kol hakitzin”): both ketz hayamim and keitz hayemin, in a simple sense (”kipshuto mamash”).   [Ketz Hayamim=the end of the “left side” of klipa; Ketz Hayemin=the end (meaning: the starting point) of the “right side” of holiness.]  This is in addition to the fact that the statement “kolu kol hakitzin” was said in the times of the Gemara. [The Rebbe is making clear that he is not merely quoting the gemara, but that something new has taken place that was not included in the intent of the sages.  The “Ketz HaYemin” is a most noteworthy expression, indicating more than the just end of exile, but also the beginning (although still concealed) of Geulah.]  The parsha Tazria begins with the words “a woman who gives seed and gives birth to a male”—this hints at the birth (revelation) of the soul of Moshiach.  Giving seed, this refers to our deeds and effort (“avodah”) in the time of exile, followed immediately by the sprouting—the complete Geulah.

Metzora refers to Moshiach; as our sages say: he bears our sicknesses.  The name of Moshiach in the time of exile is “Metzora”.  The opening words of this parsha, “This is the Torah of the metzora on the day of his purification”—the day of his purification, the day that his nega (skin lesion associated with tzora’as) is healed, meaning his condition when he is revealed and redeems the children of Israel in the true Geulah.

What is the connection?  Tazria is birth, meaning Geulah; metzora is one who needs to be brought to purification.  Seemingly, if the eternal Geulah is born, it is not related in any way to the state of a metzora, who is connected with exile.  However, the content of parshas Tazria is all about the various types of lesions of a metzora, a matter of exile.  And parshas Metzora teaches the laws of the purification of the metzora—the matter of Geulah.  Seemingly, it should be reversed.

Tzora’as—Illness After Completing Everything

The verse that begins to describe the illness of tzora’as states “A man who has a on the skin of his flesh…”  The word for man here is “Adam”, “Adam is a great level, the perfection of everything” (Zohar Tazria, 48a).  Although he has rectified everything, nonetheless, on the skin of his flesh the evil is still not refined, the waste material remains.  He has refined his nefesh and his body, only the ends of his garments are still not refined; but this is only an external matter.  [Let us recall that according to Chassidus the garments of the soul are thought, speech, and action.] This condition is not connected at all to the “essence” (etzem, atzmiyus) of the person, not even to his flesh which changes through eating and drinking.  It is only related to the skin which surrounds him externally.  And even this—there is a nega present on the skin (from the word “nogea”, meaning to touch—not even the skin itself is really affected).

Continue reading