Erev Shabbos: Time of Techiyas Hameisim

In addition to the radical chiddushim in the plain understanding of the second sicha of Parshas Va’era 5752, one can also find a number of hints and suggestions that give even deeper insight into the ground-shaking ideas the Rebbe is revealing.

In the explanation as to how the “good sign” of one who dies on Erev Shabbos applies to our era (the last quarter of the 6th millennium, “Erev Shabbos” of the entire creation), the Rebbe refers to the concept of “nesira” (“cutting”). This “nesira” describes what happened to Adam Harishon on the day of his creation: Hashem put him to sleep in order to separate Chava. From being a “back to back” entity they gained the ability to be “face to face”, and to bring into existence limitless future generations. While his sleep was one-sixtieth of death, it was completely a positive matter: in order to bring about an immeasurable improvement, specifically the ability to give birth to all future generations.

The Rebbe references the writings of the Arizal as a source for the Kabbalistic explanation of this concept of Nesira. In the writings of the Arizal (Shaar Hapsukim, p.17) one finds that the Arizal writes that “this matter is that the moichin (intellect) which is in the head of Z”A (the six sefiros) go out from it via this sleeping, and then they are given to the female (Malchus).” This brings about that Malchus grows from a point to her full development. Reading this, especially in the original language, seems to hint at the state of affairs after the events of 27 Adar and 3 Tammuz, when the Rebbe (the head — “Rosh Bnei Yisroel”) is not seen, and Malchus (the Jewish souls) receive and develop their potential via the intellectual power bestowed upon them by the head (“now I give it over to you, do all that you can to bring Moshiach in actuality” [sicha of 28 Nissan 5751]).

The Rebbe also brings (footnote 40) from “Kuntres Sfas Emes (at the end of Emes L’Yaakov)” that there is a “nesira” every Rosh Hashana which is the most difficult and requires the sounding of the shofar and a great awakening. There was also a “nesira” at the time of Purim, the 70 years of golus Bavel, and “the ‘nesira’ which will be in the future in the time when Moshiach Tzidkeinu will come…these are the birth pangs of Moshiach”. A hint that in our times there will also be a “nesira”. Note that in the first sicha (footnote 66) the Rebbe mentions that regarding Yehuda the verse states “she ceased to give birth” hinting at the future redemption regarding which it says ‘shir chadash’ in the masculine, “because while the female suffers birth pangs, the males do not give birth.” Implying that the suffering associated with birth ceases when we are in a “masculine” mode of Geuloh (as described in Torah Ohr, parshas Tazria), referring to the effort from below, fitting the avoidah of the time of Nesira and the Rebbe’s statements numerous times that there is no need to undergo more birth pangs of Moshiach.

Having established that our era is itself the “Erev Shabbos” of the entire creation, the Rebbe now explains the significance: In footnote 63 the Rebbe brings a reference that the time of Techiyas Hameisim is Erev Shabbos (the time for “shaking off the dust”, quoting the Zohar I, 127b). This is connected with Rebbi Yehuda Hanosi, who himself was an example of Techiyas Hameisim, returning to make kiddush for his family after his passing. Tzaddikim have Techiyas Hameisim at the start of Yemos Hamoshiach, “40 years before the era of Techiyas Hameisim for all of bnei Yisroel” (Zohar I, 140a). Then the Rebbe goes on to say (not for the first time) that our generation will experience eternal life (which is Techiyas Hameisim, as explained elsewhere) without the interruption of death.

We can, b’derech efesher, understand from this that the beginning of Yemos Hamoshiach was back in 5711 (the beginning of the Rebbe’s leadership), and all 40 plus years of the Rebbe’s leadership leading up to 5752 were in fact Yemos Hamoshiach! After 40 years (which the Rebbe emphasized many times as the beginning of a new epoch of having “eyes to see, a heart to know, etc;” and to be able to fully comprehend the teachings of one’s Rebbe) we have entered the period of “Techiyas Hameisim for all of bnei Yisroel.” Thus, the Rebbe states that when “the time of death is erev Shabbos his death is in a way that it is emphasized in a revealed way (only) the good…mainly through Techiyas Hameisim in proximity to the time of burial.”

We are already in the time of “erev Shabbos” of Creation; the Rebbe, after 40 years of leadership, is telling us that we will all go to eternal life (Techiyas Hameisim) without interruption, “in proximity to the time of burial.” This unique expression of “Techiyas Hameisim in proximity to the time of burial” should grab our attention. It reads as a description of fact, not as an expression of possibility. Not “if the Geuloh will come now, then this individual will be among the first to rise” (which might not come to pass if the Geuloh didn’t come), but rather: this is what is happening now, the “erev Shabbos” in proximity to the burial! It is not a Techiyas Hameisim that is visible to our physical eyes, but it is happening!

[For the Torah basis for saying this, that what looks to us as a person passing away is actually the “shaking off the dust” of klipa, see the Kuntres “The Generation that Doesn’t Die“.]

The Rebbe wrote to R’ Michoel Seligson regarding the Rebbe’s small sefer Hayom Yom, “הפוך בה והפוך בה כי כולה בה” — turn it over and over because it contains everything; how much more so the lengthy sichos of the 5751-5752, the more one “turns them over” the more he reveals the insights of the Geuloh found in the Torah of Moshiach!

Siyum HoRambam: Halachos of Torah sh’b’al Peh Will Never Be Nullified

What follows was compiled and edited by the Rebbe, “in conjunction with the completion of the sefer HaRambam”, from sichos spoken over the course of Rosh Hashono, Shabbos Chol Hamoed Sukkos, and Simchas Torah 5752.

In the Mishna Torah, the Rambam gives us an orderly presentation of the entire Torah sh’b’al Peh, a sefer of “halachos halachos”.  It possesses a special importance, comparable to the importance of the Torah sh’bichsav, which we learn out from the saying of our sages: “all the seforim of the Neviim and  Kesuvim will in the future be nullified to the Days of Moshiach,” which is not the case with halachos: “Halachos of the Torah sh’b’al Peh will never be nullified.”  (Which leads to the statement of the Rebbe [footnote 17 in the printed sicha] that the study of Rambam speeds up and accelerates [ממהרים ומזרזים] the time of Yemos Hamoshiach, at which time it will be revealed that the halachos are never nullified.)

The Rebbe then raises a question (based on something explained at length in Torah Chadasha, Shavuos 5751): there us a principle of Torah that the halacha goes according to Beis Hillel, but this is only in the time of golus; in the future, when the Beis Din Hagadol will return to Yerushalayim, the halacha will be like Beis Shammai (for Beis Shammai will be the majority in the future, and we rule according to the majority).  If so, we find that the present halachos (which are in accordance with Beis Hillel) will in fact be nullified in the future?!

More than this: it is known that according to several opinions “mitzvos will be nullified in the time to come” — at Techiyas Hameisim, which is in the second stage (2nd tekufah) of Yemos Hamoshiach.  This is learned out from a debate in the gemara about permitting burial shrouds to be woven out of “kilayim” (material made from a forbidden mixture of threads).  This is permitted, according to Rav Yosef, because “mitzvos will be nullified in the time to come”.  If so, then all of the halachos of the Torah sh’b’al Peh will be nullified in the future (in the second tekufah, Techiyas Hameisim) — if the mitzvos will be nullified, then it should follow that the halachos (the ruling of how to perform the mitzvos) will be nullified?

Mitzvos Will Be Nullified or Torah is Eternal?


To say that Mitzvos will be nullified is, apparently, a contradiction to the eternality of Torah.  And if one will say that Mitzvos are an inyan of “today to fulfill them” to be followed by “tomorrow to receive their reward” when they will be nullified — this is not a sufficient answer.  Why?  Because (as explained in Chassidus) Mitzvos represent Hashem’s ratzon, His Will, which is independent of any other purpose (such as refining the person or the world and bringing them to perfection).  Based on this, we have a strong question as to how Mitzvos, which “stand eternally”, could be said to be nullified in the time to come? Continue reading

Halachos of Torah sh’b’al Peh Will Never Be Nullified

What follows was compiled and edited by the Rebbe, “in conjunction with the completion of the sefer HaRambam”, from sichos spoken over the course of Rosh Hashono, Shabbos Chol Hamoed Sukkos, and Simchas Torah 5752.

In the Mishna Torah, the Rambam gives us an orderly presentation of the entire Torah sh’b’al Peh, a sefer of “halachos halachos”.  It possesses a special importance, comparable to the importance of the Torah sh’bichsav, which we learn out from the saying of our sages: “all the seforim of the Neviim and  Kesuvim will in the future be nullified to the Days of Moshiach,” which is not the case with halachos: “Halachos of the Torah sh’b’al Peh will never be nullified.”  (Which leads to the statement of the Rebbe [footnote 17 in the printed sicha] that the study of Rambam speeds up and accelerates [ממהרים ומזרזים] the time of Yemos Hamoshiach, at which time it will be revealed that the halachos are never nullified.)

The Rebbe then raises a question (based on something explained at length in Torah Chadasha, Shavuos 5751): there us a principle of Torah that the halacha goes according to Beis Hillel, but this is only in the time of golus; in the future, when the Beis Din Hagadol will return to Yerushalayim, the halacha will be like Beis Shammai (for Beis Shammai will be the majority in the future, and we rule according to the majority).  If so, we find that the present halachos (which are in accordance with Beis Hillel) will in fact be nullified in the future?!

More than this: it is known that according to several opinions “mitzvos will be nullified in the time to come” — at Techiyas Hameisim, which is in the second stage (2nd tekufah) of Yemos Hamoshiach.  This is learned out from a debate in the gemara about permitting burial shrouds to be woven out of “kilayim” (material made from a forbidden mixture of threads).  This is permitted, according to Rav Yosef, because “mitzvos will be nullified in the time to come”.  If so, then all of the halachos of the Torah sh’b’al Peh will be nullified in the future (in the second tekufah, Techiyas Hameisim) — if the mitzvos will be nullified, then it should follow that the halachos (the ruling of how to perform the mitzvos) will be nullified?

Mitzvos Will Be Nullified or Torah is Eternal?


To say that Mitzvos will be nullified is, apparently, a contradiction to the eternality of Torah.  And if one will say that Mitzvos are an inyan of “today to fulfill them” to be followed by “tomorrow to receive their reward” when they will be nullified — this is not a sufficient answer.  Why?  Because (as explained in Chassidus) Mitzvos represent Hashem’s ratzon, His Will, which is independent of any other purpose (such as refining the person or the world and bringing them to perfection).  Based on this, we have a strong question as to how Mitzvos, which “stand eternally”, could be said to be nullified in the time to come? Continue reading