Behar-Bechukosai: Dwelling Place — Below

Consistent with the theme that runs through almost all the Sichos of Dvar Malchus, the Rebbe address in this Sicha the split between Above and Below, “Oneness” and multiplicity. Paraphrasing the Mishna in Pirkei Avos: the dimension of “one utterance” and that of “ten utterances”.
The aspect of “one utterance” (through which the world could have been created) refers to the higher dimension, where the simple Oneness of G-dliness is the only reality, and any created entity is completely nullified to that Oneness, losing all individual importance.
The aspect of “ten utterances” (through which the world was created) refers to the lower reality where every entity has it’s own role and unique importance distinct from the greater unity and Oneness. This dimension of reality, however, can impose upon — and even conceal — the Oneness that underlies and permeates Creation.
In other words, “one utterance” brings a complete nullification of the world, whereas the “ten utterances” are what generate the reality of world (although in a way where the world is permeated with Holiness drawn down from Above).
The “problem” here is that each one cancels out the other, which is not the Divine intent.  Says the Rebbe:
..the true perfection is the combination of the two together — that also the level of G-dliness that is above the world (“one utterance”) is drawn down and revealed and permeates the multiplicity of the individual created begins (“ten utterences”).  Through this the intent of Creation is fulfilled, that the Holy One desired a dwelling place in the lower realms.
What is the true definition of the famous expression דירה בתחתונים (a “dwelling place in the lower realms”)?  It is the unification of the Upper and Lower dimensions.  Not in a way that the Higher dimension (עליונים) descends from it’s lofty level, for then it is no longer truly Higher; and not in a way where the Lower ascends from it’s own level, for then it is no longer truly Lower.  Rather: “The Upper as it is in its loftiness becomes united with the Lower as it is in its lowliness…”
In other words, Torah and G-dliness remain lofty (not sacrificing their inherent loftiness and Holiness in order to fit into the limitations of the earthly perspective); man remains earthly (physically eating, drinking, sleeping, etc.) — but these same “earthly” matters of the man down below become permeated with the loftiest dimensions of Above. When we achieve this, we have created a dwelling place (for Hashem’s essence, His “true self”, so to speak) in the lower realms (which remain earthly and lowly).
This is the purpose of the Giving of the Torah. But the Torah cannot only be “given” by Hashem, it must also be “received” by us.  In order to become a proper vessel to receive the Torah (especially that level of Torah which is above the world and man) a person must leave his reality through complete self-nullification (תכלית הביטול). This self nullification will express itself through the impossibility of machloikes, since the reason for machloikes is one’s ישות lack of self-nullification. In this way one becomes fitting and prepared to receive the level of the Torah that is above any connection to the world, which is the level of Torah that will be revealed in the true and complete Geuloh.
That is the preparation to receive this level of the Torah; but to actually receive it means that through learning with understanding and comprehension it will permeate and become the person’s reality. And through this:
Immediately we will see that Moshiach is already found among us, and every single Jew will point with his finger and say “Behold, this one (is the Melech haMoshiach, and he already) came”.

Video Shiur: Behar-Bechukoisai 5751

What is the Uniqueness of Where the Torah was Given?

Chabadinfo.com Exclusive: In the Sicha of Parshas Behar-Bechukoisai 5751, the Rebbe explains the significance of the Torah being given in the desert ● 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

 

Behar-Bechukosai, 5751

1. Rosh Chodesh Sivan marks the day when the Bnei Yisrael came to the Sinai desert, midbar Sinai. This location was chosen by G‑d as the fitting place for the Torah to be given, and therefore, immediately upon arriving, Moshe began preparing them to receive the Torah. This same connection between the place(midbar Sinai) and the event also finds expression in the fact that Parshas Bamidbar is always read before Shavuos.

There are two reasons given to explain why Parshas Bamidbar is always read before Shavuos. First of all, a midbar (desert) has no owner. Even a public domain has owners — it’s just that everyone owns it equally. In contrast, a desert has no owner whatsoever. The Torah was therefore given in a desert, to teach us that whoever wishes to receive the Torah is free to do so.

A second reason is connected with the curses of Parshas Bechukosai. The Gemara (Megillah 31b) says that since Shavuos is considered to be like the beginning of the year, Ezra established that these curses be read before Shavuos, “to finish the year and its curses.” According to this reason, Bamidbar is read before Shavuos to provide a respite between the curses and Shavuos.

Both of these reasons need explanation. According to the first reason, the Continue reading

Emor 5751: You Can Now Be a Tzaddik

Briefly, we have a major novelty (chiddush) in this sicha, indicating that our reality is no longer limited in the way earlier generations were limited (we will see similar insights in parshas Vayigash, be”H).

Before we get to this, it is very noteworthy the Rebbe’s statement about the importance of looking at the face of the Rebbe as being included as part of learning Torah, which speeds the Geulah:

[The Geulah and building of the 3rd Beis Hamikdash] will be hastened through the study of Torah, and of Chassidus in particular. This also includes looking into the face of your Rebbe, which helps one’s understanding, as the Gemara (Eruvin 13b) quotes R. Yehudah HaNasi as saying, “This that my sharpness exceeds that of my colleagues is because I saw R. Meir from the back; and if I would have seen him from the front, I would be even sharper.”

As regards the novelty(chiddush), all students of Tanya know two things: Firstly, every single Jew must endeavor to fulfill the oath that his soul swore before coming down to the world (“Be a Tzaddik”); and secondly, as stated in Tanya, that try as one might, one may never reach this level because it is not dependent on ones merits.  Some souls are born to struggle but not to achieve the goal of being a true Tzaddik (one who has overcome and transformed his evil inclination).  Here the Rebbe informs us that there is now nothing standing in our way of achieving the objective! You and I, every Jew, if we will truly make the effort we can succeed to be victorious over our evil inclinations:

All this will help further purify the world and reveal G‑dliness within it. It must be accompanied by the additional G‑dly service of each particular Jew, by keeping away from evil and, furthermore, doing the utmost to fulfill the oath administered to his soul before birth, “You shall be a Tzaddik.” One might object and point out that in Tanya itself it is written that not every individual can necessarily become a Tzaddik, and that one doesn’t have complete free choice in this area. However, since the Jew has the essence of G‑d within him, ultimately even this is within his reach. Furthermore, after all the purification, etc. of the Jewish people over the course of time, now every Jew is able to reach the level of Tzaddik — similar to the way things will be in the Messianic Age.

The excuse that being a Tzaddik is “beyond my reach” and “halevai beinoni” (“if only I could reach the intermediate level”) is no longer valid! Today we are truly in a period of “I tried and I found” (“yagaati u-matzosi“).


Full sicha in English
Full sicha in Laha”k

Video Shiur: Emor 5751

Three Levels of Geulah

 

Chabadinfo.com Exclusive: In the Sicha of Parshas Emor 5751, the Rebbe explains three levels of Geulah and how we prepare for and bring about all of them ● 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

 

Emor 5751: Turning Gola into Geulah (explained further)

In this sicha we see how important this concept is–that we are not fighting the exile (Gola) but rather transforming it as it is in its essence by inserting and revealing the Alef–the recognition of G-d’s presence.  In other words, the Rebbe is explaining that the Geulah, which is ready to occur at any moment, is dependent upon our active recognition that everything  is from Hashem.

If so, what is the chiddush here?  In the times of the Mishna, Nochum ish Gamzu would respond to every undesirable event by saying “this too (“gam zu”) is for the good”, and the 11th letter in the Holy Tanya’s Igeres Hakodesh states that we must believe that everything is for the good, only that somethings are beyond our conception and thus are imagined by us to be “bad”.

The chiddush could be said to be that previously this was something that was beyond our conception, we could only believe in it as one believes in something that cannot be perceived.  However, in our generation, on the brink of (and prepared for) the revelations of the Final Redemption, we are able through this avodah of emunah to actually bring it into our understanding and perceive it, and thus see it transpire in actuality.

These are the three levels (three different ways of explaining the “alef”) which the Rebbe speaks about here: Alufo shel Olam–G-dliness as it is found in the world; a’alfa chochma (to be imbued with wisdom)–referring to the Torah, which is higher than the world but somewhat related to the world; and the letters alef, lamed, pay (which spell “alef”, and can be re-arranged to spell “peleh“, meaning “wonder”)–the level of G-dliness which completely transcends the world.  In the Rebbe’s words:

This represents the progression of G-dly revelation leading to the days of Moshiach: 1) G-dliness within the world, 2) G-dliness higher than, but still connected with the world, and 3) the revelation of G-d’s essence. Our service of G-d in golus (which consists of bringing the Alef into golah to bring the geulah) must correspond to these three levels. And through this we bring about these kinds of G-dly revelation alluded to by the letter Alef.

This means that we must reveal the presence of G-dliness within the world by using all physical objects for a holy purpose — “for the sake of Heaven” (to correspond to the level of G-dliness within the world). Furthermore, we must bring down and reveal the second level through learning Torah, and reveal the third level of peleh by learning Pnimiyus HaTorah, Chassidus, which corresponds to the level of peleh in Torah.

We can extend this idea further: in addition to the revelation of the level of peleh through the study of Chassidus, it is revealed through the very exile itself. The prophet Yeshayahu said (12:1), “On that day [(of redemption] you will say, ‘I thank you G-d for having been angry with me.’ ” This verse seems somewhat puzzling. Granted that we will be thankful for G-d’s nullification of exile — but this expression of appreciation would not really be wholehearted. One would praise G-d even more completely if there had been no exile to begin with!

In light of the above this can be easily understood. Redemption comes about from and is composed of the very exile itself. We are therefore thanking Him deeply for the exile since we realize that it has brought the highest revelations, including that corresponding to the level of peleh.

This level of peleh that the Rebbe is speaking of is not only wonders taking place in our physical world (such as the Gulf War), but the Rebbe specifies that this is also (and even moreso) to be found in Torah itself–to perceive the wonders of Torah.  And beyond that within our very selves, that we have the ability to “wondrously” transform ourselves to the level of a complete Tzaddik!  This is a tremendous Chiddush, as the Rebbe explains, because in the Holy Tanya it is explained that many souls descend to the world only to struggle and never to achieve the goal of “be a tzaddik“.  Now, asserts the Rebbe, all we need to do is to “do our part” to fulfill the oath to which the soul is sworn (“be a tzaddik“) and every one of us can in fact become a tzaddik!

This will be hastened through the study of Torah, and of Chassidus in particular. This also includes looking into the face of your Rebbe, which helps one’s understanding, as the Gemara (Eruvin 13b) quotes R. Yehuda HaNasi as saying, “This that my sharpness exceeds that of my colleagues is because I saw R. Meir from the back; and if I would have seen him from the front, I would be even sharper.”

All this will help further purify the world and reveal G-dliness within it. It must be accompanied by the additional G-dly service of each particular Jew, by keeping away from evil and, furthermore, doing the utmost to fulfill the oath administered to his soul before birth, “You shall be a tzaddik.” One might object and point out that in Tanya itself it is written that not every individual can necessarily become a tzaddik, and that one doesn’t have complete free choice in this area. However, since the Jew has the essence of G-d within him, ultimately even this is within his reach. Furthermore, after all the purification, etc. of the Jewish people over the course of time, now every Jew is able to reach the level of tzaddik — similar to the way things will be in the Messianic Age.

All this contains straightforward guidance in what all Jews should be doing to further hasten the redemption — in all three levels alluded to by the letter alef. This means first of all revealing G-d’s presence in the world through using all worldly objects for a holy purpose, etc. In addition, there must be a special increase in Torah study — and particularly the study of Chassidus — in a way that it should be clearly understood in Chochmah, Binah, and Da’as. Included in this is also influencing others to follow suit.

It follows that we simply have to make a true effort to “be a tzaddik” and we will be amazed at the results–our personal Geulah, leading to the true and complete Geulah of the entire nation and the entire world!

Video Shiur: Achrei Mos-Kedoshim 5751

“Geulah” – What Does That Mean?

Chabadinfo.com Exclusive: In the Sicha of Parshas Acharei Mos-Kedoshim 5751, the Rebbe explains the specialty of the word “Geulah” ● 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