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).)

Vayakhel 5752: Ingathering of the Exiles Has Begun

The sicha that was said on Parshas Vayakhel, 5752, was never properly edited due to the stroke of 27 Adar. However, the overview (“rashei dvorim”) that was written up and presented to the Rebbe after Shabbos was, uncharacteristically, marked up by the Rebbe.  Thus, it passed before the Rebbe, and what needed correction was corrected.

In this overview of the sicha, it says:

…we see in recent years how there has been a “vayakhel” (gathering) in the simple meaning of the word — the ingathering of the exiles (“kibbutz goliyos”) of bnei Yisroel from the entire world, who are going up to Eretz Hakodesh.  This aliyah is incomparable to those that once were in the previous generations.  [To point out that Rabboseinu Nessienu were not in the Holy Land, not even for a visit, and even the trip taken by the Friedicker Rebbe was because he was unable to visit the resting places of his predecessors in Rostov, Lubavitch, and the like].

For all the prior years of the Rebbe’s leadership, the Rebbe was adamant in saying that Jews going to Israel is not the ingathering of the exiles (“kibbutz goliyos”), because the ingathering of the exiles must be done by Moshiach.

We can say that what is new is that now the aliyah–the Jews who were leaving the former Soviet Union, in particular–came about through Moshiach and thus it does fulfill the requirement of Kibbutz Goliyos.

This expression “Kibbutz Goliyos” is of monumental significance, because this is one of the requirements of Moshiach to be identified as “certainly Moshiach”.  As the Rambam says, if he builds the Mikdash in its place and ingathers the exiles we know with certainty that he is Moshiach.

More than that, the Rebbe explains in the Kuntres “Beis Rabbeinu sh’b’Bavel” that the Rambam writes that Moshiach “builds the Mikdash in its place”, which can be read as “in his place”, referring to the “mikdash me’at” (small mikdash) in the time of golus before the Geulah.  How “literally” to understand the Rebbe’s explanation there is strengthened by our sicha about Kibbutz Goliyos, because the Rebbe explains elsewhere (the Chassidic discourse “Gadol Yehiyeh Kavod Habayis Hazeh…”):

the Redemption, (the ingathering of the exiles,) will take place after building the Beis HaMikdash…this dimension comes about through the Third Beis HaMikdash…For the Third Beis HaMikdash, includes all the influences and qualities that will later be revealed.

Meaning that the Ingathering of the Exiles is fueled by the 3rd Beis Hamikdash, and if the Rebbe can say that it has begun then there must be a Mikdash built that is bringing it about.  So 770 becomes not only the place where the Mikdash will be revealed in the future, but in fact it is now, as per the halacha of the Rambam, the Beis Hamidash in his place (the place of Moshiach before the Geulah)!