Revelations from Above

Reb Menachem Zev Halevi Gringlass wrote to an acquaintance in Tammuz 5751, referring to the sichos and maamorim of “Dvar Malchus”:

Photo of Rabbis Gerlitsky, Hendel, Gringlass

Photo of Chabad Rabbonim of Montreal: R’ E. Gerlitsky, a”h; R’ Y. Hendel, a”h; R’ M.Z. Gringlass, a”h.

We stand now b’ezras Hashem, in the most serious period. The holy sichos and the discourses that are coming out (with the footnotes and sources) are truly revelations from Above. In truth we are not worthy of this at all, it is only by Divine Providence that we have merited to be the last generation of golus and the first of Geulah, and therefore, as the Baal Shem Tov explained on the verse “V’hu yechalkeluchoh” that Hashem Himself will make us vessels…

We must literally learn every single discourse 3-4 times at least and then think through its contents 7-10 times, at least half an hour every time, and only then maybe we can hope that something will stick, and the vessel will become a little bit clean….

source: Moshiach Weekly, expanded edition for Yud Shevat 5775, p. 18

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Chukas 5751: Revealing the Hidden

There is a common thread running through almost all of the Dvar Malchus sichos of 5751-52, which are the concepts of “ratzo v’shov” (ascending and returning) and the influence from Above contrasted with the effort from below. These concepts are explained at great length in the teachings of Chassidus, and they receive added emphasis in Dvar Malchus.

The year this sicha was said (5751, same as this year, 5775) Shabbos parshas Chukas was the 10th of the month of Tammuz. This means it carries the influence of the number seven (Shabbos) and the number ten (10th of the month). The Rebbe explains that seven represents the complete perfection of the world as it is created from Above, exemplified by the Written Torah which was given from Above, the revealed aspect of Torah. The number ten represents the perfection that is attained (and added to) via our effort from below, which finds expression in the Oral Torah, including Pnimiyus Hatorah.  The added quality of ten, deriving from our effort, is that it brings to revelation the “concealed good” which is not openly revealed in the revealed Torah.

The difference between 7 and 10 is 3, which refers to the “moichin“, the three intellectual dimensions of Chochma, Bina and Da’as (Chaba”d).  It is our effort to use our intellectual abilities which brings out the hidden good.  Says the Rebbe here:

To point out that last Shabbos was 3 Tammuz, the beginning of the Geulah. This Shabbos. the 10th of Tammuz, comes after 7 days of the week have passed–the avodah of refining the 7 midos.  Together with this is the avodah of the 3 moichin (of 3 Tammuz)–and this brings about the revelation of the aspect of 10 (of Tammuz)…  

This is the special quality of our effort (3 [moichin]) which adds to the completeness from Above (7 [midos]) and brings to the ultimate completeness and perfection of revealing the hidden good (10).  [This is also connected with our parsha which speaks of the Red Heifer (Para Adumah), in which the Torah instructs that the sprinkling of the purifying waters take place on the third day and the seventh day.] The Rebbe explains further: “through understanding Pnimiyus Hatorah and the soul of the matter, one is able to see there also the hidden good, even though one does not see this revealed, or one even sees the opposite (the opposite of good).”  According to Torah (and emphasized in Chassidus), everything  is really good because nothing evil descends from Above.  But in order to see this we need the aspect of “3”–our effort in using our 3 intellectual faculties to understand Pnimiyus Hatorah. The revelation of Pnimiyus Hatorah is the inyan of the three lands of Eretz Yisroel that will be inherited in the future: the lands of the Keni Kenizi and Kadmoni.

All of this is assisted by seeing the Rebbe’s face:

The revelation of Pnimiyus Hatorah is drawn down in an ongoing, perpetual way (since the time of the geulah [of the Previous Rebbe in 5687-1927])–via the Previous Rebbe’s students and the students of his students, as he is the Nosi of our generation, and “the Nosi is everything”–he gives the ability to every Jew in this generation, and particularly via his students who merited to see him with eyes of flesh, face to face…and seeing the face of the Tzaddik and the Nosi of our generation has an effect on those who see him, until it becomes firmly recognizable in them that they saw him, including first and foremost–in their avoda in “your wellsprings will spread outward”.

Since the period of time in which we find ourselves is characterized by things which appear to be the opposite of good (most strikingly the event of 3 Tammuz, which marks an interruption of seeing the Rebbe “with eyes of flesh, face to face”), we must implement the Rebbe’s instruction to make an effort to understand these things according to Pnimiyus Hatorah and in that way reveal the hidden good, which itself brings about open and revealed good in the world.

Video Shiur: Chukas 5751

What is Our Job in the World?

 

Chabadinfo.com Exclusive: In the Sicha of Parshas Chukas 5751, the Rebbe explains that there are 2 kinds of good, how Hashem created the world, and what we add to the world. ● 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

 

Some Thoughts on Gimmel Tammuz

Today, walking on Eastern Parkway near 770, I overheard a Yeshiva Bochur explaining to an older woman that the upcoming day of Gimmel Tammuz is “the day the Rebbe passed away in 1994; you see, he is the Moshiach…”

Moshiach is described as transcending paradox (“nosei hafochim“).  We have no greater paradox than Gimmel Tammuz.  On the one hand, it has all the hallmarks of a “histalkus“, which essentially means “disappearance” as in “passing away” (although Chassidus explains that it actually means greater revelation, one which transcends revelation).  A “histalkus” of a Rebbe is the culmination of his leadership, and even though he continues to live on (also in this physical world, and even in a body [as we know that the Baal Shem Tov and the Maggid of Mezeritch were present in a bodily form in the Alter Rebbe’s prison cell])—nonetheless, there is an “end of an era”, and a new Rebbe emerges to carry on the mission.

Nothing of the sort happened on Gimmel Tammuz 5754.

The leadership of the Rebbe has not diminished by even the smallest measure, rather, to the contrary—the dedication of his Chassidim is stronger than ever and his leadership is more widely influential than ever.  There has not been a “break” but rather a “continuation” (see the sicha of 28 Sivan).

The Rebbe, in the sichos of Gimmel Tammuz, addresses the previous miraculous events of Gimmel Tammuz:

  1. Yehoshua bin Nun causes the sun to stand still (the sun is the tzaddik of whom it says “the sun sets and the sun rises”—on Gimmel Tammuz the sun did not set);
  2. The Previous Rebbe was redeemed from a death sentence under the Communists and sent to exile.  It was the “beginning of the redemption”, but it was not clear to the Chassidim at the time. [Read further]

The power of our generation, the generation of Moshiach, lies in our ability to “see through the darkness”, to know that even despite all appearances to the contrary the leader of the generation, the Moshiach of the generation “stands and serves” and his leadership is uncontested.  The terminology for this day, and what the Rebbe’s present address is, are not the decisive factors.  Rather, the incontestable focus of this day is the fact that the Rebbe continues to lead our generation, the 7th generation, to greet the true and complete Geulah!

Yechi Adoneinu Moreinu v’Rabbeinu Melech HaMoshiach l’Olam Vo’ed!

Gimmel Tammuz 5751: The Sun Stood Still

Dvar Malchus Gimmel-Tammuz 5751

The Miracle of the Sun standing stil was only in order to allow Israel to defeat the enemy by their own power in a natural way.

Gimmel Tammuz is the day that the Previous Lubavitcher Rebbe was released from Soviet prison in 5687 (1927).

Prior to that, we find that it was on this day that Yehoshua bin Nun performed a tremendous miracle, causing the sun to stand still.  The story behind the miracle is that Israel were doing battle with the enemy.  Sunset was approaching, and with the setting of the sun the battle would cease and the enemy would be able to escape.  In order to enable Israel to defeat the enemy, Yehoshua instructed the sun to “be silent”, causing it to cease it’s flight in the heavens, preserving the daylight so that the battle could be won.

The Rebbe asks an obvious question: if one has the power to cause the sun (and the entire heavenly system with it) to pause, why not simply bring about the defeat of the enemy in a direct fashion?  The preceding verses in Sefer Yehoshua tell us that more of the enemy were killed by stones which fell upon them from heaven than were killed by the sword.  Is it not a simpler matter to rain down some more stones than to freeze the entire heavenly system?

The answer the Rebbe gives is that the battle is Israel’s battle, it must be won by them under their own power.  Of course Hashem is helping with miraculous assistance from above, but this is only assistance.  The war must be fought and pursued by Israel in a natural fashion, even if on top of that there is super-natural assistance.  Thus, instead of Yehoshua simply bringing about the defeat of the enemy and Israel stand by passively, he used his power to give Israel more time to overcome the enemy in a natural way.

In our day, Gimmel Tammuz is primarily associated with the transition from the years when we saw the Rebbe to the current situation where the Rebbe is not seen except in videos and dreams.  Moshe Rabbeinu is likened to the sun, and the Rebbe, Moshe Rabbeinu in our generation, is still providing all the assistance necessary to win the war against evil.  But the war must be won by us, under our own power.  While the Rebbe was visible to all, it was possible to “rely on the Rebbe” to win the war.  Today, when it seems that the sun, Moshe Rabbeinu, has “stopped moving” it is only in order to allow us to overcome the enemy using natural means.

For a more detailed explanation, with comprehensive references from Chassidus, see the Kuntres Inyonei Moshiach and Geulah for Gimmel Tammuz.

Sicha of 28 Sivan, 5751 (Rebbe’s Arrival in America in 1941)

1. It is customary to develop a connection between a positive event and the day on which that event transpired, revealing how the day itself is a “day of merit.1 This surely applies in regard to the present day, the 28th day of the third month. 28 is numerically equivalent to the word כח, meaning “strength.” Thus, it contributes a dimension of strength and permanence to the entire day.2

This in turn grants strength to every Jew to carry out his preparations for the ultimate redemption. In particular, this applies in our generation, after the charge of the Previous Rebbe for us to “Stand prepared together” for the coming of the ultimate Redemption.

This concept can be connected with Parshas Shelach, the Torah reading of the previous Shabbos, which relates how Moshe sent3 spies “to explore” Eretz Yisrael, and thus allow it to be conquered more easily.

The Hebrew for “to explore,” לתור, is also significant. The root of the word לתור is also connected to the word יתרון, “advantage,” as in the verse “The advantage of the land is in all things (בכל).” בכל refers to the attribute of Yesod which includes within it all the Sefiros above it. Through descending and enclothing itself in “the land,” which refers to the attribute of Malchus, an advantage is generated for the quality of Yesod.

Malchus brings into revelation all qualities. In an ultimate sense, the concept of revelation is associated with permanence, when one is above change. This quality will be realized in the Era of the Redemption which — unlike the redemptions which preceded it — will never be followed by an exile. And thus all the qualities will be revealed in this material world. (This concept is reflected in the similarity between the Hebrew words for redemption, גאולה and revelation, גילוי.)

Thus, the redemption will be complete. שלימה, the Hebrew for “complete,” also contains the letters of the name שלמה, “Shlomo.” King Shlomo is associated with peace as the verse declares, “Shlomo will be his name and I will grant [Israel] peace and tranquility in his days.”

Peace is also connected with the concept of redemption as explained by theMitteler Rebbe in connection with the verse “He redeemed my soul in peace for the many were with me.” The Alter Rebbe recited this verse before he was redeemed, and thus it shares a connection with his personal redemption onYud-Tes Kislev. Nevertheless, in an ultimate sense, the verse is associated with the future Redemption which will come about as a result of the spreading forth of the wellsprings of Chassidus outward that began with the Alter Rebbe’s redemption.

The concept of “the many were with me,” refers to the transformation of this world, which is characterized by multiplicity and division, until it becomes “with me,” i.e., united in the oneness of the Redemption, these manifold qualities become positive influences.

The redemption will become a present matter; i.e., it will come immediately, and become manifest in this very place, which has a threefold advantage of being a house of prayer, a house of study, and a house of good deeds. These three activities are associated with the month of Sivan which is characterized by three.4

Sivan is also the month of the giving of the Torah which includes “all the new concepts to be developed by an experienced Torah scholar.” In an expanded sense, this also refers to the new concept developed by a child in the present era when he expresses his hope that Mashiach will come. This will bring about a new expression of G‑dly influence, for G‑d, motivated by His great love for the Jews — a love that relates to children as reflected in the verse “Israel is a youth and I love him” — will bring about the Redemption in an unlimited manner in this world.

This present place is also a preparation for “the Sanctuary of the L‑rd established by Your hands.” Although the place for that Sanctuary will be inEretz Yisrael, and in Jerusalem, the preparation will be accomplished here, through “the spreading of the wellsprings of Chassidus outward.” May the “spreading,” the “wellsprings,” and “outward” be realized in a full and complete sense.

On the surface, the concept of a full and complete sense of “outward” is undesirable for this seems to indicate an existence apart from G‑d, as it were. The true sense of outward, however, is to reveal how there is nothing which is apart from G‑d, and He is manifest in the furthest removed reaches.5

This relates to the extension of the revelation of Chassidus to the “lower half of the world.” Although the Torah was not given in this portion of the world, it is from here that the spreading forth of Chassidus reached peaks never appreciated beforehand. Although this service was begun in “the upper half of the world,” in Lubavitch and in the other centers in which the Rebbeim lived, it was here, from this building, 770, that the spreading of Chassidus reached its most complete expression.

Indeed, the number 7706 is numerically equivalent to the word (ו)פרצת, “and you shall spread forth.” From this limited space, Chassidus will spread forth in an unlimited manner, reflecting the prophecy “And Jerusalem will exist without confines.”7

The Previous Rebbe caused that the first revelation of “the Sanctuary of the L‑rd established by Your hands,” will be here in 770, the place where he spent the last ten years of his life. This revelation will encompass the entire building from its lowest levels until its roof on which Mashiach will stand and announce, “Humble ones, the time for your redemption has come.”

And from this state, we will proceed, together with the entire Jewish people8, taken by “the clouds of the heavens,” to Eretz Yisrael, and to the Beis HaMikdash. May this be in the immediate future mamash.9 This will be hastened by our gifts to tzedakah, and for that purpose, money will be distributed at the conclusion of this gathering. May this “bring near the redemption,” and may it be in the immediate future.

2. As mentioned previously, today is the 28th, the כח of the month of Sivan. This date leads to the 29th of Sivan which is the day proceeding Rosh Chodesh. This shares a connection to the Jewish people for “the Jews resemble the moon and establish their calendar according to the moon.”

Rosh Chodesh involves a concealment of the moon. This, however, leads to a union between the sun and the moon, a union which is representative of the union between G‑d and the Jewish people. There is no separation in this unity; on the contrary, it is a complete bond, “they shall be as one flesh.”

This union also produces offspring and “the essential offspring of the righteous are their good deeds.” This adds perfection to the good deeds performed by each and every member of the Jewish people and reveals how the Jews become G‑d’s partner in the work of creation. As it were, G‑d cannot achieve this by Himself, and He needs the help of the Jews. And the Jews’ consent to accept this partnership causes Him to announce, “The time for your redemption has come.”

As mentioned, the Hebrew for “redemption,” גאולה, resembles the Hebrew for “revelation,” גילוי. Through the transformation of exile (גולה) into redemption (גאולה), the Alef, G‑d (Alufo shel olam), “the L‑rd of the world,” is revealed.

This will also be accompanied by a revelation of Pnimiyus HaTorah (Torah’s mystic dimension) as implied by the verse “He will kiss me with the kisses of His mouth.” All the revelations of Pnimiyus HaTorah we have been granted are merely a foretaste of the revelations of the Era of the Redemption.

Pnimiyus HaTorah is connected with the hidden dimensions of the Torah which are related to the hidden dimensions of G‑d and the hidden dimensions of the Jewish people. Then will be revealed the yechidah, the essence of the Jewish soul, the dimension of Mashiach possessed by every Jew. This is enhanced by the gathering together of many Jews in a house of good deeds, a house of prayer, and a house of study. And from this house will begin the revelation of G‑d’s dwelling in the lower worlds and we will proceed to greet Mashiach and receive “the new [dimension of the] Torah which will emerge from Me.”

FOOTNOTES

  1. Even if the positive event occurred at the end of the day, the entire day is considered as a “day of merit.”
  2. This dimension is further emphasized by the fact that the 28th day of the month follows the 27th day. 27 is 3 cubed and thus is associated with achazakah in regard to the concept ofchazakah.
  3. Our Sages explain that G‑d did not give Moshe a direct command to send the spies. Rather, He left the matter up to Moshe’s choice. The term our Sages use to convey this concept l’daatechoh(לדעתך), is also significant. This reflects a connection to the attribute of Daas(דעת), knowledge, which was personified by Moshe.
  4. Note the commentary of Rav Nissim Gaon who explains the connection of the third month with the giving of the Torah, a threefold light, to the Jews, a threefold people. (The name Nissim Gaon is significant.Nissim, Hebrew for “miracles,” indicates a connection to open miracles. Gaon (גאון) is numerically equivalent to 60 and thus indicates a connection to the sixty tractates of the Mishnah.
  5. This relates to the concept of the advantage possessed by miracles that are manifest within nature in which the natural order becomes a medium for the revelation of the highest levels of G‑dliness.
  6. 770 is also significant because seven is an important number. 770 reflects one hundred and ten (i.e., both one hundred and ten reflecting levels of completion) times seven.
  7. This lack of limitation will not be constrained by the fact that “I will be a wall of fire around her,” i.e., there will be physical limits to the city.
  8. The Jews will also bring “their gold and silver with them,” i.e., the redemption will also encompass their material property. (Gold and silver are also metaphorical terms for the attributes of love and fear.)
  9. Mamash means “in a manifest manner in this material world.”

Translation: Sichos In English

28 Sivan 5751: Agree and Proclaim That the Geulah is Here

The 28th of Sivan marks the day in 1941 when the Rebbe and the Rebbetzin, a”h, arrived to America after fleeing Europe. [video]

The year 5751 (1991) marked the yovel year (50th anniversary) and a special booklet was printed and distributed by the Rebbe in honor of the special day.  The Rebbe spoke a sicha preceeding the Maariv prayers, and following Maariv, when it was announced that there would be a break while they will go to bring the booklets, the Rebbe interrupted with a smile and said that instead of a “break” there will be a “continuation” and the Rebbe proceeded to continue speaking.

During the “continuation” of the sicha, the Rebbe said:

…in order for the Holy One, blessed be He, to bring about [the Geulah] in a complete manner, He requires (so to speak) the participation of every single Jew, that via “our deeds and our effort” the Geulah comes.  Thus, He must require, so to speak, that a Jew will agree, and more than that — that he will want and will proclaim that not only “the time has arrived for  your Redemption”, but rather that simply the Geulah is already present….  This is brought about by a Jew in golus.

Reading this closely, note that the Rebbe is saying that what is needed in order to BRING the redemption is that a Jew who is still in GOLUS (meaning that he has not experienced the Geulah) nonetheless will AGREE and PROCLAIM that the Geulah is ALREADY here “b’pashtus”!  To agree, and to go so far as to proclaim, that the Geulah is already here while you yourself are still in golus–this is what brings the Geulah!