Yud Alef Nissan 5751

Translation by Sichos In English
It is Jewish custom to begin at the conclusion of the previous statement. Thus, in continuation with the above blessings, the Torah conveys G‑d’s words of assurance, “I will bless them.” The blessings that emanate from G‑d’s “full, open, holy, and ample hand,” are limitless in nature. They are not restricted by time or space, and will be drawn down immediately.

These blessings are associated with the conclusion of Psalm 90, the first of the 11 Psalms recited by Moshe our teacher. That Psalm concludes, “May the pleasantness of G‑d, our L‑rd, be upon us. Establish for us the work of our hands, establish the work of our hands.”

All the qualities of Moshe are relevant to every Jew for every Jew possesses a spark of Moshe in his heart. Therefore, this Psalm, “a prayer of Moshe,” can bring him all possible blessings. This is particularly true after forty years have passed and we have been granted, “eyes to see, ears to hear, and a knowing heart.”

The repetition of the request, “Establish for us the work of our hands,” can refer to our activities during the week and to our activities on Shabbos which are different in nature and hence require a different request. The Shabbos can be considered as miraculous when compared to the days of the week. Thus we are requesting that G‑d also “establish for us” a miraculous framework of conduct.

G‑d will show the Jews open miracles. Although we have seen the beginning of this process, we can be assured that G‑d will amplify and intensify these wonders. Each Jew will see open miracles in his own personal life. This will begin by the conduct of every Jew being elevated to a miraculous plane, causing him to step beyond even the upraised level of conduct appropriate to 5750 (הי’ תהא שנת נסים) “a year of miracles,” and to behave in a manner appropriate to the message of the present year, “I will show you wonders.” This implies a twofold increase because wonders are higher than miracles, and also these wonders will be “shown,” openly revealed.

The word “establish” has a connection to the concept of a foundation and thus relates to the beginning of the Rambam’s classic text Mishneh Torah, “The foundation of all foundations and the pillar of all knowledge….” Through the study of the Rambam’s text we will bring close the Redemption, and we will leave the exile with happiness, health, and good spirits.

This will be enhanced and hurried by our efforts to make the world into a vessel for G‑dliness, carrying out this shlichus in every element of our existence in this lowly material world. This is reflected in the fact that shliach (שליח), plus ten (the ten powers of our soul), is numerically equivalent to Mashiach (משיח).

May speaking about these concepts lead to their being reflected in deed. May we openly see how “the Divine Presence will rest in the works of your hands” and may the Divine Presence dwell among us in a permanent and fixed manner.

Since “He fulfills the desire of those who fear Him,” and “You open Your hand and satisfy the desire of every living being,” G‑d will surely fulfill the desire of every Jew. That desire is expressed at the conclusion of the Book of Psalms, “Let every being that has a soul praise G‑d.” Each Jew has a soul which is “a part of G‑d from above” and thus, wherever a Jew is, he can “praise G‑d.” This activity, especially when it comes on the initiative of the person himself (and not as “bread of shame”) will hasten Mashiach’s coming.

This is related to the tribe of Asher whose Nasi is associated with the present day. In regard to Asher, the Torah states, “He will grant the delicacies of the king.” Implied is also that, at present, in the conclusion of the exile, each Jew will be granted “the delicacies of the king.”

This is connected with the fact that “All your sons are students of G‑d.” The Previous Rebbe (in the wedding maamarim) explains that this verse refers to every Jew. As the Baal Shem Tov explains, G‑d cherishes each Jew as parents cherish a child born to them in their old age. This should be reflected in an increase in Torah study (and in particularly, an increase in the study of Pnimiyus HaTorah) and indeed, a miraculous and wondrous increase as appropriate for a year when “I will show you wonders.”

The use of the phrase Arenu Niflaos (אראנו נפלאות) as an acronym for the year reflects the contributions of the Jewish people. The usual form of 5751 (הי’ תהא שנת נפלאות אראנו) places the nun before the alef, niflaos arenu, implying that first the wonders will take place, and then, they will be revealed. Through their service, the Jews cause that the nature of these wonders be revealed from the outset. These wonders will be shown to each individual in his personal life. G‑d will point with His finger, as it were, and show each individual the open and revealed miracles which are happening to him, and show him how G‑d cherishes him as parents cherish an only son born to them in their old age.

May speaking about these wonders lead to the immediate coming of the Redemption when “Your eyes will behold Your Master;” G‑d will reveal Himself to every Jew. Thus we will begin by “proceeding from strength to strength” now in the last days of exile. And immediately, we will merit to “appear before G‑d in Zion,” together with the entire Jewish people, “with our youth and with our elders… with our sons and with our daughters,” in Eretz Yisrael, and in “the Sanctuary of G‑d established by Your hands.”

 

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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 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 such a thing 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, then, is his 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

Tzav 5751: Moshe ish HaElokim has the Power to bring Geulah

“Moshe the ish HaElokim has the Power to bring Geulah and he is Moshiach”

Last week’s opening sicha in Dvar Malchus, parshas Vayikra, spoke of the special quality of the month of Nissan.  This week’s sicha continues this concept, connecting it with special emphasis to Shabbos Hagadol, the Shabbos before Pesach.  Shabbos Hagadol commemorates the uprising made by the first born in Egypt after Moshe Rabbeinu announced the plague of the firstborn.  (The firstborn killed 600,000 of their fathers, see commentaries on Tehillim 136:10).  As stated in Shulchan Aruch, and emphasized in our sicha, “Shabbos Hagadol was the beginning of the Geulah and the miracles” [Alter Rebbe’s S.A.].

The central concept of our sicha is that “the Geulah occurred through Moshe Rabbeinu”, who was chosen by Hashem despite his own objections (“shlach na b’yad tishlach“).  Moshe Rabbeinu is the first Redeemer and the last Redeemer, who has the power to redeem the Jewish people.  As stated in the Arizal (brought in footnote #20) that “Moshiach ben Dovid will merit the aspect of neshoma l’neshoma, which even Moshe did not merit.  We find that the first shepherd, who is Moshe himself, he himself is the final shepherd…only that Moshiach is the neshoma l’neshoma of Moshe” [Arizal, Sha’ar Hapesukim, parshas Vayechi].  Since all students of the Rebbe know that the Nosi of the generation is the Moshe Rabbeinu of the generation, and Moshe is Moshiach, we can recognize this as an open hint to the identity of Moshiach.

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Maamorim: The Big Picture (1)

Interesting to note the sequence of the maamorim that were printed in 5751, the beginning of the year of Dvar Malchus:

Purim–The level of Purim: an awakening that leads to the downfall of the enemies of Israel (Haman, Stalin in 5713 after this maamor was said, Sadaam Hussein in 5751 when it was edited and printed), and ushers in the period of the ascendency of Mordechai, Esther, and the Jewish nation–while still in the place of exile.

25 Adar–The transmission of the essence from mashpia to mekabel, and it’s revelation, occurs specifically without garments (in a simple, Halachic sense, and also the revelations of thought, speech, and action).

Beis Nissan–The act of tzedoko is completed by actually giving money to the poor man; but the initial desire is only fulfilled when the recipient actually accepts the tzedoko and benefits from it.

11 Nissan–Tefilla leMoshe, the prayer of Moshe, is the prayer of a rich man who lacks nothing and possesses tremendous abundance.  If so, then what does he daven for? He davens that Yisroel (Malchus) should realize that they themselves are rich (spiritually, and from that is drawn down wealth into physicality as well).

18 Nissan–According to Halacha, birds require an additional degree of guarding than animals (not only walls, but also a roof) because they are able to “fly away”.  Similarly, the conceptions of the intellectual soul can also “fly away” to undesirable places, and therefore an additional level of caution is required (a degree that is unnecessary while guarding the animal soul).

 

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Vayikra 5751: Uniting the Miraculous with the Natural

Dvar Malchus Vayikra 5751

1-3) On rare occasions three sifrei Torah are taken out from the aron kodesh on Shabbos.  Every year on Simchas Torah, and on years when Rosh Chodesh Nissan falls on Shabbos (because it is also Parashas Hachodesh) [as it did in 5751 when this sicha was given, and also this year 5778].

Taking out three sifrei Torah on Simchas Torah (and also Rosh Chodesh Nissan) affects the entire year, even those years in which Rosh Chodesh Nissan does not fall out on Shabbos.  Taking the sefer Torah from the aron Kodesh corresponds to aron Habris that went out before the bnei Yisroel in the desert, destroying the enemies (for this reason we recite the verse “vayehi binso’a ha’aron” upon removing the sefer Torah from the aron).  This gives power for both “turn away from evil” as well as giving additional power in serving Hashem in general.
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Dvar Malchus: 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

Introduction to the cycle of Dvar Malchus

Introduction to the cycle of Dvar Malchus

“Rav Asi asked, ‘Why do little school children begin their Chumash learning with Vayikra and not with Bereishis? It is because little children are pure and unblemished, and the sacrifices are pure and unblemished. The pure ones begin their learning with the study of the pure.'” (Vayikra Rabbah, Tzav 7:3)

The cycle of Dvar Malchus refers to the twelve months of sichos which the Rebbe said between 5751-52 (1991-92), the latest words (“Mishna achrona”) that we have from the Rebbe.  Notably, the cycle begins with the sicha of Parashas Vayikra, 5751.  Although the Torah of Moshiach will only be revealed to us together with the revelations of the true and complete Geulah, these sichos are a “taste” of the “new Torah that will come forth from Me” (Yeshayahu 51:4; Vayikra Rabbah 13:3) and fittingly we start learning from parshas Vayikra.  Furthermore, the sicha describes a connection to Simchas Torah, which is the day when we begin reading the Torah anew (finishing with “V’zos Habrocha” and beginning with “Bereishis”).

Some background: The year 5750 (1990-91) was termed by the Rebbe “it will be a year of miracles” based on the letters that form the Hebrew year.  The year 1990 saw the beginning of the disintegration of the Soviet Union and the outbreak of the first Gulf War.  The year 5751 received the name “it will be year of ‘I will show wonders’”. 

By the time we reach Parshas Vayikra, 5751 (March 1991), the Gulf War has ended (on Purim, two weeks earlier); the events in the disintegration of the Soviet Union will lead, in June (Rosh Chodesh Tammuz), to the election of Boris Yeltsin and the end of the Communist Regime, effectively ceasing to exist upon the resignation of President Gorbachev in late August (Shabbos Ki Seitze).  This new reality—the defeat of Sadaam Hussein in Iraq (and the over miracles witnessed in Israel during that war) and the collapse of the Soviet Union (bringing an end to the Cold War and the nuclear arms race)—is the background to these sichos.

As the Rebbe often explains, events in the physical world are a consequence of what occurs spiritually, the realm of the Jewish souls.  If we see the fall of the earthly “iron curtain” it is because the spiritual “iron curtain” (“mechitza shel barzel”) which separated Israel from their Father in Heaven has fallen.  If an evil dictator who threatened to annihilate, G-d forbid, Jews young and old is defeated and rendered powerless without a Jew firing a weapon, this is because the same drama is playing out spiritually.  These sichos are to guide us in this “new world order”—a new earthly world order, reflecting a new spiritual world order. Continue reading