Yud Alef Nissan 5751: The Prayer of the Rich Man

This discourse of the Rebbe was edited and printed for distribution for the Rebbe’s birthday, 11 Nissan, 5751.  A lengthy and deep discourse, we mention here the main points, reflecting the themes of the Dvar Malchus sichos from the same period.

“Tefilla leMoshe” is called by our sages the prayer of a rich man, and “Tefilla leDovid” is the prayer of a poor man.  Since tefilla is defined as our asking for our needs, what is a rich man’s prayer?  What does he need?

We find that in Torah that one can must fill the needs of the poor man, and also fill his personal needs, such as a servant and a horse to run before him (if he had previously been wealthy and was accustomed to such a thing then for him this is lacking), but one is not obligated to make him rich.  Thus, even having a servant and a horse running before him, i.e. to be not lacking anything, is still not wealthy.

Wealthy, explains the Rebbe, is “superabundance”, which is more than just that nothing is lacking.  Furthermore, it means that this abundance is not received from another source (and thus could be cut off or taken away) but rather is inherently his–so that he is rich in essence (ashir b’etzem).   This is why our sages say “there is no one wealthy except in da’as (knowledge)”, meaning that what he has learned has become unified with him and part of him as a result of his own effort (as opposed to remaining on the level of what others taught him).

Back to the question: one who is rich has superabundance–what is is prayer?  The answer: he prays for others.  His tefilla is for the needs of others.  This is Moshe Rabbeinu, who lacked nothing and needed nothing (not in the realm of da’as (as he is the one who gave us the Torah), and surely not materially)–his prayer was for the needs of the Jewish people, and spiritually for the attribute of Malchus.

But if Moshe Rabbeinu, the rich man, feels the lack of Israel so intensely, then he himself is lacking and thus he is not rich!  The truth is, explains the Rebbe, that since he is “rich in essence” it is not possible for him to be lacking anything, and while he does feel for Israel this is not the same as lacking something.  More than that, from the perspective of “rich in essence” there is nothing lacking whatsoever in Hashem’s world nor by any of His creations.  Thus, from Moshe Rabbeinu’s perspective the Jewish people are also “rich in essence” and not lacking anything.  If so, what was his prayer for?  His prayer was that this fact that Israel are in truth “rich in essence” should be felt in an open and revealed way by them.  No one lacks anything other than the da’as, the knowledge to recognize this, and when this knowledge becomes revealed, he reveals to himself that he is rich in essence.

The discourse concludes by connecting all of this with the inyan of tefilla, that it is precisely prayer that draws this down.  As our sages say about Moshe Rabbeinu that he was “ish Elo-kim“–a G-dly man–when he went up the mountain he was a man, when he descended he was Elo-kim.  This is tefilla, prayer, that one “ascends the mountain” to reach Hashem, and draws this “down below” into his daily life so that this shleimus, perfection, is revealed in his behavior–when a Jew does this he causes the same thing in the attribute of Malchus, which brings about the true and complete Geulah.

Moshiach Now!

View the original discourse here

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).

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