The Rebbe brings out from a year where Rosh Hashana falls out on Monday and Tuesday an emphasis on the special value of the avodah of Yidden. The world as it was first created was perfect, but it was a limited level of perfection. Only through the avoidah of Yidden — an infinite neshoma enclothed in a limited physical body — can the world transcend itself and achieve a higher level of perfection. This is the idea, discussed in other sichos, of 10 and 11: the number 10 represents original perfection, and the number 11 transcends that original perfection.
The Rebbe also returns to the concept mentioned in last weeks sicha: that a Jew’s connection to Hashem is intrinsic and not dependent on his performance of Torah and Mitzvos. Torah and Mitzvos simply serve to reveal his intrinsic connection. The Rebbe says that by emphasizing a Jew’s essential connection to Hashem this serves to in turn bring out a greater commitment to Torah and Mitzvos — because in truth a Jew really only does Torah and Mitzvos because this is an expression of his true nature. In other words, we remove all aspects of fear of punishment and we find that he will do mitzvos even more enthusiastically!
And, as the Alter Rebbe said, that Moshiach’s arrival would be publicized in the newspapers, the Rebbe states:
May the Redemption come immediately, indeed, may it be that it has already come. For the newspapers have already written about Moshiach’s coming — may they continue to write more and may these articles be in the past tense for Moshiach’s coming will already be a reality.
Moshiach in the Newspapers 15 March, 1992 (Photo: Marc Asnin)
The midrash says that there are two “firsts”, Yisroel and the Torah, and we don’t know which came first. Until we see that in the Torah it states “command bnei Yisroel”, “say to Bnei Yisroel” , now we know that Yisroel came first. This is the concept of Bikkurim.
The Torah commands us that upon entering and settling Eretz Yisroel, we are to offer Bikkurim, the “first fruits” of the 7 species of which Eretz Yisroel is praised. These first fruits, the initial blossoming of the seven species, are brought to the Beis Hamikdash in Yerushalayim, placed in a basket, presented to the Cohen and given to Hashem.
It turns out, then, that these first fruits achieve the highest purpose that is attainable — to be offered to Hashem in the Beis Hamikdash. The purpose of having fruits in the world, of the world itself, is represented by Continue reading →
The ruling of the Rambam is well-known: every individual should consider that the fate of the entire world is in his hands. By performing a single mitzvah, one person can tilt the scales of judgement and bring salvation to himself and the world.
In the Sicha of Ki Seitze 5751, the Rebbe describes how the reward for Mitzvos is, metaphorically, locked in a chest. This chest is in the possession of all Jews.*
“Not only that, but he has the ability and the permission to open the chest (and to reveal the reward) any time he wants — by adding “one mitzvah” more, that through this [mitzvah] ‘he will tilt the scales…'”
Those who learn the Sichos are already familiar with this Rambam (the Rebbe showed an enthusiasm for this Rambam over the years). But, in general, the Rebbe adds a new dimension in his use of sources, and especially regarding the Sichos of Nun-Alef/Nun-Beis we should be on the lookout for new dimensions of understanding.
Two parshas are read this Shabbos: Ki Seitze (“when you go out to war on your enemy”) in the morning, and in the afternoon the first section of “Ki Savo” (“when you will enter the land to inherit it and to settle it…”). Thus, on one single Shabbos, we have two seemingly opposite lessons from the Torah: going to war against an enemy (the avodah of golus), and settling the land (the reward of the Messianic Era).
Since everything is guided by Divine Providence, we have to learn from this combination: that we can Continue reading →
It is known that the Rebbe, in the early years of his leadership, spoke of the importance of learning the most recent sichos in a very exacting way (“If only Anash, and particularly the Tmimim, would be exacting in my father-in-law the Rebbe’s words, especially his sichos of 5710 and the year before.”). Let us do just that with two easily overlooked matters in the sicha of parshas Shoftim.
WHO IS THE NOVI? WHO ARE THE STUDENTS?
In this sicha the Rebbe states clearly that the Rebbeim are the prophets (Novi) of our generation, including the Rebbe himself. The phrasing, however, demands a closer look. In section 11 the Rebbe states:
A Novi about whom another Novi testifies about him that he is a prophet — as this relates to the Leader of our generation, and which is continued in the generation after him via his students etc. — he is presumed to be a prophet and this second one does not require investigation [as to whether he really is a Novi or not]…
The Rebbe mentions here a Novi (who benefits from testimony about his prophetic abilities) and another Novi (an established Novi who provides the testimony). This relates to “the Leader of our generation”, and continued in the generation after him via his students. We could suggest the following interpretation: “a Novi (the Rebbe Rayatz) about whom another Novi (the Rebbe Rashab) testifies about him that he is a prophet…and is continued in the generation after him via his students (the Rebbe himself)….” This seemingly fits with Continue reading →
The sicha of this week, parshas Shoftim, is unquestionably one of the most significant talks the Rebbe ever gave.
The Rebbe opens the sicha by reiterating that since we have already finished all the work that was required of us in the time exile, and we are “all standing ready” to greet Moshiach, we are now already holding at the time of the fulfillment of the prophetic promise “I will return your judges…and your advisers”.
Explaining the difference between them: a judge is higher than the one whom he is judging, and has no need to explain his rulings. He issues a ruling and it must be obeyed. (And if there is resistance to fulfilling the ruling of the judge, there are police forces to execute these judgments). An adviser, however, is on the same level as the one he is advising, and his role is to explain the judge’s ruling in a way that makes sense to the person. This way, the person can grasp how it is in his own best interest to fulfill the rulings of the judge, which brings about that he will fulfill them eagerly and willingly, with no need for police enforcement. (In the terminology of Chassidus: one obeys the judge out of bittul and kabbalas ‘ol, in a manner of makif; whereas the adviser enables the person to obey the judge with his own understanding, so that it comes into pnimiyus.)
Since the combination of judges and advisers is part of the prophecy of the Messianic era (as opposed to judges and police, which is in the time of exile), we have to start preparing ourselves now by living in this manner already. This makes us into a vessel to receive these revelations, and also Continue reading →
The name “Elul”, the month which begins in some years on Shabbos Parshas Re’eh (as it did in 5751 when this sicha was spoken), famously stands for “Ani L‘dodi V‘dodi Li”, “I am for my Beloved, and my Beloved is for me”. The first part of this verse, “I am for my Beloved”, refers to the avodah from below to Above, the second part (“and my Beloved is for me”) reflects the awakening from Above which follows. In other words, in Elul we serve Hashem from our own power (taking a spiritual accounting, repenting for what is lacking, and making spiritual improvements) and this generates the Awakening from Above which are the lofty revelations of Rosh Hashanah and Yom Kippur.
The Sheloh writes that there is a connection between every parsha and the days when it comes out, meaning in our case a connection between parshas Re’eh and the month of Elul. But whereas the emphasis in Elul is the avodah from below to Above, the very first verse of our parsha is the opposite: “See I am giving you today blessing”, from Above to below. These are completely opposite?! The Rebbe explains this seeming contradiction by first pointing out that although Elul is a month of avodah from below, but the initial letters of Elul include both aspects–below to Above (“I am for my Beloved”) and Above to below (“my Beloved is for me”). More than that, the avodah of Elul itself includes both. It is explained in Chassidus that in the month of Elul “the King is in the field”, meaning that there is a lofty–but hidden–revelation from Above which gives the potential to each and every Jew to bring himself, through his own effort from below, to be suitable to enter the King’s royal chambers on Rosh Hashanah. Thus, the avodah of Elul is inclusive of both inyonim.
The Rebbe notes that:
The avodah of the person from below to Above (“I am for my Beloved”) is (not on a lower level, as implied by it coming from “below”, which is limited by the limitations and state of the person, but rather it is actually) a higher level (“Above”) which is above all limitation. This is because as regards the true inner state of the Jew, the neshoma of the Jew, which is “truly a piece of G-dliness Above”, the level of Yechida, is in fact in a perfect state of unity with the Holy One, blessed be He.
All he needs to do is to reveal his true reality, that he is one with the Holy One, blessed be He. This is accomplished by serving Hashem in a way which transcends limitation, avodah which comes from the essence of his existence, which is that he is one with the Holy One, blessed be He. And because this is the essence of the existence of every Jew, it is relevant even at the beginning of his avodah.
Having said all that, the Rebbe proceeds to give “standing orders”:
It is incumbent to publicize and awaken in every place the avodah of Elul and, with particular emphasis, the inyan of Geuloh, which in fact permeates all of this avodah. All must be permeated and done with the spirit of the Geuloh (including, and especially, through learning Torah on the subjects of Geuloh and the Beis haMikdash), amidst anticipation and complete certainty that immediately we are seeing with fleshly eyes that “Behold, this one (Melech Hamoshiach) comes”.
Simply put: to proclaim and to publicize in every place — with words that come from the heart — that the Holy One, blessed be He says (through his servants the Prophets) to every single Jew “See, I am giving before you today blessing”, until that literally today mamash we see with fleshly eyes the blessing of the true and complete Geuloh.
[And we should add and emphasize that this declaring and publicizing of the above must be also via those who claim that they still didn’t completely “get it”, meaning completely grasping and understanding in a conscious manner. Since they also are complete in their belief, they are able (and thus, they must) publicize these things to others, beginning with their families (for surely they need not “suffer” from the fact that this matter is still not sitting well with him intellectually), and also all those who are found around him, every single Jew, and certainly through the proper effort the words will be accepted and will bring about the desired effect, including also in the one who is proclaiming and publicizing, that by him it will be internalized properly, etc.].
I have to proclaim and publicize even if I’m not completely with it? Yes, even one who is not completely with it.
Perhaps if all of us took these words of the Rebbe seriously and acted on them properly, we would already see it with fleshly eyes. It’s still not too late — “Today, if you will heed his voice“.
The Rebbe mentions numerous times in these talks that everything that is necessary for the Geuloh is already here, we simply need to add the letter “alef” to the word gola (which means exile), thereby transforming it to Geuloh. But what exactly does it mean to add an “alef” to the exile that we are in?
There are many levels to answering this question, three of which the Rebbe describes in the sicha of Parshas Emor. We find an even deeper and more comprehensive explanation in the Chassidic Discourse that was edited by the Rebbe and published in 1991 in honor of the Hillula (anniversary of the passing) of the Rebbe’s father, Levi Yitzchak Schneersohn.
Many years Shabbos parshas Eikev blesses the upcoming month of Elul, which was the case in 5751. This, in this sicha the Rebbe addresses the inyan of the month of Elul.
Elul is an acronym for “Ani leDodi v’Dodi Li“, which means “I am for my beloved, and my beloved is for me”. First comes “I am for my beloved”, the effort that comes from below (from us towards Hashem), using our own powers (avoidah b’koach atzmo).
This is related to the fundamental concept of creation: Hashem wants to give us the opportunity to earn our reward, to avoid the embarrassment of receiving “bread of shame” (nahma d’kisufa). This requires not only that we do what we are supposed to do, but that we do it in a way of yegia, exertion, using our own powers. And more than that, to Continue reading →
Shabbos Parshas Va’Eschanan is also “Shabbos Nachamu”, the first of the “seven [Sabbaths] of comforting”, named after the haftorah which begins with the words “Nachamu Nachamu ami” (Be comforted, be comforted, My people).
The double expression of “Nachamu” (double-comforting following the destruction of the Beis Hamikdosh (twice) on Tisha B’Av) implies a true, unlimited comforting after the destruction of Tisha B’Av. (The Rebbe points out that: “Since the comforting is (not only words of comfort and the like, but rather) through the rebuilding of the Beis Hamikdash.”— (one of the jobs of Moshiach.))
The first Beis Hamikdosh was primarily due to revelations from Above to below; the second was primarily an effort from below to Above. The third Beis Hamikdosh, which is eternal, (because it) will be a union of those two qualities. In other words (explained in footnote 52 in the original), the revelation of G-dliness that occurred in the first Beis Hamikdosh was so powerful that it nullified the worldly reality of those in this world; the second Beis Hamikdosh emphasized the integration of G-dly revelation into the worldly reality of those in this world. These will be unified in the third.
This primary difference between these two directions is that the integration of G-dly revelation into the worldly reality of those in this world (in a way which does not “shatter” their reality) takes a long time. Similar to the process of conquering and dividing Eretz Yisroel under Yehoshua, which took 14 years.
This is similar to the process of going from Tisha B’Av to the 15th of Av, of which our sages say “there were never Yomim Tovim for Yisroel like the 15th of Av….” What happened to cause the 15th of Av to receive such a description? The first, and main, event to happen on the 15th of Av is that those who were decreed to die in the desert ceased dying on that day. To explain:
Those who accepted the testimony of the meraglim about the land of Israel and didn’t want to enter were condemned to die in the desert on that same day, Tisha B’Av, during the next 38 years. Each year, on Tisha B’Av, those who reached 60 years old would dig graves, lie down, and would not wake up in the morning. In the final year, the last group followed the same procedure only they were surprised to wake up the next morning! They surmised that they had made a mistake in calculating the day of the month, so the next night they again lay down to die in their graves. But the next morning they also awoke! Thinking that they had erred in calculating the date, they did this again the next night, continuing until the night of the 15th when the full moon indicated that they had not erred in the date but, rather, the decree had been annulled by Hashem!
In other words: the decree had been annulled on Tisha B’Av itself, but it took until the 15th of Av for them to realize this, to internalize it and integrate it. Similarly, the “birth of Moshiach” on Tisha B’Av is not recognized immediately, but takes a long time to be realized, internalized, and integrated. The Rebbe expresses it that “when the moon is full it is known with certainty that Moshiach was already born on Tisha B’Av (similar to what we find regarding the establishment of the 15th of Av as a Yom Tov, even though the decree had been nullified on Tisha B’Av)”. The moon hints at the Jewish people, and the full moon means to receive the light of the sun [Moshe Rabbeinu is likened to the sun] in a complete and perfect manner.
Saying that Moshiach is “born” on Tisha B’Av means a dimension of his revelation (not his physical birth, see the Maharal* and Abarbanel). But even after Moshiach himself becomes spiritually “large”, the exile is drawn out in so that it will be in a complete and perfect manner also as regards its integration by those in this world.
So we understand from the Rebbe’s words that as far as the revelations from Above are concerned, Moshiach is here and nothing is lacking. But nonetheless the state of golus continues because the process of our accepting and integrating this new reality is a time-consuming process (which, of course, is up to us!).
Thus, the instruction of the Rebbe here is to emphasize again the need to learn matters of Geuloh, especially in Pnimiyus Hatorah, in a way of “laboring” in Torah, “and may it be Hashem’s will that through contemplating these matters we should merit immediately to see the true and complete Geuloh — Immediately, mamash”!
* Footnote 93 refers to Netzach Yisroel by the Maharal of Prague, page 132 which speaks of the birth of Moshiach. Towards the end of that page, the Maharal writes how Moshiach’s name is “Menachem”, the comforter, because just as the “comforter” must be distant and removed from the mourning of the one he is comforting, similarly Moshiach (Menachem) is distant and removed from the rest of the people due to his lofty and elevated spiritual level.
![[Ki] Savo 5751: Hashem’s Will is Really Yours](https://dvarmalchus770.org/wp-content/uploads/2026/06/dvar-malchus-770-6a42c43695a78.png?w=619 "[Ki] Savo 5751: Hashem’s Will is Really Yours")
Dvar Malchus 770 