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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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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Video Shiur: Vayakhel 5752

The Last Farbrengen Chassidim Heard (until now) Exclusive: In the Sicha of Parshas Vayakhel 5752, the Rebbe explains the uniqueness of the two parshiyos that are usually read together ● Learn this week’s Sicha with’s Weekly Shiur of the “Dvar Malchus” Sicha in English, presented by Rabbi Menachem Mendel Lipskier, Mashpia of Mesivta of Melbourne, Australia ● Watch Video



Vayakhel 5752: Ingathering of the Exiles Has Begun

The sicha that was said on Parshas Vayakhel, 5752, was never properly edited due to the stroke of 27 Adar. However, the overview (“rashei dvorim”) that was written up and presented to the Rebbe after Shabbos was, uncharacteristically, marked up by the Rebbe.  Thus, it passed before the Rebbe, and what needed correction was corrected.

In this overview of the sicha, it says:

…we see in recent years how there has been a “vayakhel” (gathering) in the simple meaning of the word — the ingathering of the exiles (“kibbutz goliyos”) of bnei Yisroel from the entire world, who are going up to Eretz Hakodesh.  This aliyah is incomparable to those that once were in the previous generations.  [To point out that Rabboseinu Nessienu were not in the Holy Land, not even for a visit, and even the trip taken by the Friedicker Rebbe was because he was unable to visit the resting places of his predecessors in Rostov, Lubavitch, and the like].

For all the prior years of the Rebbe’s leadership, the Rebbe was adamant in saying that Jews going to Israel is not the ingathering of the exiles (“kibbutz goliyos”), because the ingathering of the exiles must be done by Moshiach.

We can say that what is new is that now the aliyah–the Jews who were leaving the former Soviet Union, in particular–came about through Moshiach and thus it does fulfill the requirement of Kibbutz Goliyos.

This expression “Kibbutz Goliyos” is of monumental significance, because this is one of the requirements of Moshiach to be identified as “certainly Moshiach”.  As the Rambam says, if he builds the Mikdash in its place and ingathers the exiles we know with certainty that he is Moshiach.

More than that, the Rebbe explains in the Kuntres “Beis Rabbeinu sh’b’Bavel” that the Rambam writes that Moshiach “builds the Mikdash in its place”, which can be read as “in his place”, referring to the “mikdash me’at” (small mikdash) in the time of golus before the Geulah.  How “literally” to understand the Rebbe’s explanation there is strengthened by our sicha about Kibbutz Goliyos, because the Rebbe explains elsewhere (the Chassidic discourse “Gadol Yehiyeh Kavod Habayis Hazeh…”):

the Redemption, (the ingathering of the exiles,) will take place after building the Beis HaMikdash…this dimension comes about through the Third Beis HaMikdash…For the Third Beis HaMikdash, includes all the influences and qualities that will later be revealed.

Meaning that the Ingathering of the Exiles is fueled by the 3rd Beis Hamikdash, and if the Rebbe can say that it has begun then there must be a Mikdash built that is bringing it about.  So 770 becomes not only the place where the Mikdash will be revealed in the future, but in fact it is now, as per the halacha of the Rambam, the Beis Hamidash in his place (the place of Moshiach before the Geulah)!


10 Adar, 5752

Translation by Sichos in English

1. Today is the tenth of Adar, and it is written, “the tenth will be holy.” Surely, this applies in regard to a month whose mazal is associated with health and strength. In particular, this is relevant in the present year when all the aspects associated with Adar are twofold in nature for this is a leap year.

Our Sages describe a leap year as a “perfect year.” Thus we can understand that it contributes an aspect of perfection to all matters and leads to the ultimate perfection, the Redemption. Herein, there is a special connection to the present day, for our Sages describe the Future Redemption as the tenth redemption. Thus it is particularly appropriate for the Redemption to come at this time.

The imminence of the Redemption receives even greater emphasis in light of what the Jewish people have achieved in their Divine service throughout the exile, especially, their service in these final days of exile, and in particular, through the Sanctification of G‑d’s Name including — may it not be repeated — the Sanctification of G‑d’s Name in these last days by a righteous Jewish woman.

The AriZal taught that just as “In the merit of righteous women, our ancestors were redeemed from Egypt,” so too, when, “As in the days of your exodus from Egypt, I will show you wonders,” the Redemption will come through the merit of righteous women.

And it is appropriate that the Redemption come immediately, on this Friday. Indeed, Friday is the day when the preparations for Shabbos [— and by extension, “the day which is all Shabbos and rest for eternity” —] are made.

In particular, this is relevant on Friday afternoon, when the connection to the Redemption is evident in the additions to our prayers. We recite the prayer Posach Eliyahu, composed by Eliyahu, who will announce the Redemption. Furthermore, this prayer concludes with the verse “Blessed is G‑d forever. Amen and Amen.” This verse also concludes psalm 89, a psalm that is particularly related to the Redemption.

Before Posach Eliyahu, we usually recite the psalm Hodu L’Hashem ki tov, which mentions the four individuals who must express their thanks to G‑d and recite Bircas HaGomel. [Among these four individuals is a person who is released from prison, which is used as an allegory for the Jews who will emerge from exile.]

We have concluded the afternoon service, and are prepared to enter Shabbos that has been prepared for us by the righteous Jewish women. All the effort necessary has been completed and done so with joy.

And we will soon hear the reading of Parshas Tetzaveh which concerns Moshe and Aharon. And soon we will merit to see the resurrection of Moshe, Aharon, and the Previous Rebbe. Together with them — in the first phase of Redemption — will arise those who sanctified G‑d’s Name in public including the young woman mentioned above.

This will take place in the immediate future and then she will be united with her children. They will be orphans for only a short time and soon the entire family will be reunited. And with them, will be reunited our larger family, the entire Jewish people. And together we will proceed, “with our youth and with our elders… with our sons and with our daughters,” to Eretz Yisrael, to Jerusalem, and to the Third (and threefold) Beis HaMikdash, “the Sanctuary of G‑d established by Your hands.” May this take place in the immediate future.

Translation by Sichos in English


Ki Sisa, 5752: Lift Up the Head of Bnei Yisroel

The sicha of parshas Ki Sisa, 5752 is the last fully-edited sicha we received from the Rebbe until now.  The Rebbe also farbrenged on Shabbos Veyakhel, the following week, but due to the stroke that sicha was not edited by the Rebbe (although the Rebbe did read and, uncharacteristically, comment on the “rashei dvorim” (overview) that was written up Motzie Shabbos).*

In this sicha the Rebbe perhaps hints at the events of 27 Adar I, and later Gimmel Tammuz by speaking of the descent for the sake of ascent and mentioning the verse “for a fleeting moment I abandoned you”:

Since this descent is merely a means to lead to a greater ascent, it is brief — to borrow a phrase “for a fleeting moment I abandoned you.” The ascent which follows it, by contrast, is eternal. This pattern will be expressed in the ultimate Redemption. It has been preceded by an awesome descent, this present exile, but it will lead to a great and eternal ascent “a redemption never to be followed by exile.”

The sicha, as the Parsha, speaks of the sin of the Golden Calf. Although the Rebbe doesn’t mention the following point, we know that the sin came about because Moshe Rabbeinu failed to come back down from the mountain at the time the Bnei Yisroel thought he had said.  Because they lost faith in Moshe they sinned with the Golden Calf.  As mentioned in various sources, the period when Moshiach is concealed is, among other things, an opportunity to rectify this failure–by waiting for Moshiach and not losing faith.

There is also a reference to the bodily refinement that Moshe underwent on the mountain, and that once there is no need for further refining of the word (“avodas habirurim is finished”), then Moshe can “drop the mask” which he wore and reveal his true essence.  A strong hint, perhaps, to how we relate to the Rebbe in this period of, apparent, concealment:

…this revelation [of the 2nd tablets which Moshe himself carved] reflects a fusion of materiality and spirituality which brought about an elevation within the physical person of Moshe himself causing his face to shine.  Indeed, this revelation was so great that it was necessary for Moshe to place a veil over his face. This veil was necessary, however, only when Moshe and the Jewish people were involved with worldly matters, the refinement of the world at large. When Moshe communicated G‑d’s word to the people, he would remove this veil.

Moreover, even in regard to the world at large, this concealment is not a permanent factor. Ultimately, through the Jews’ service in refining and elevating the world, they make it possible for there to be a revelation of G‑dliness within the context of our worldly environment. This process will be consummated in the Era of the Redemption when “Your Master will no longer conceal Himself and your eyes will behold your Master,” “the glory of G‑d will be revealed and all flesh will see.”

Furthermore, the verse reads “Ki Sisa es rosh bnei Yisroel”, which is translated as a command to “lift up the heads of bnei Yisroel”.  But “rosh bnei Yisroel” (as the Rebbe states elsewhere, but not in this sicha) is an acronym for “Rebbe”, meaning that the verse can be read “lift up the Rebbe…“!

The sicha also refers several times to the final verse of the Torah (“in the eyes of all of Israel”).  The simple reason is because Rashi on that verse mentions the breaking of the first tablets, which occurs in our parsha.  But, on a deeper level, we see two hints:

  1. A hint to this being the “final sicha” of the Dvar Malchus cycle, which is itself a taste of the “new Torah of Moshiach”, as discussed in this post, that the “first sicha” of the cycle begins with a discussion of Bereishis.
  2. A hint to the idea that all of the revelations of the Geulah, which the Rebbe says have already come into the world, are not in a state of completion until they are visible and revealed “in the eyes of all of Israel”.  The Torah as a whole, and this “Torah of Moshiach” of Dvar Malchus, concludes when the Jewish people, with their own effort, bring about that the Geulah, which is already here, becomes revealed to their eyes.  In other words: “all that remains is to open up the eyes”.

May we merit this year, the 66th year since the Rebbe accepted the Nesius, to the fulfillment of the words of the Zohar “In [the year] sixty-six Melech Hamoshiach will be revealed”!

Yechi Adoneinu, Moreinu, v’Rabbeinu, Melech Hamoshiach l’olam vo’ed!

* Interesting to note that there were two times the Rebbe was concealed from Chassidim.  The first occurred in 5738 due to the heart attack, the second on 27 Adar I, 5752 due to a stroke.  A fourteen year difference (gematria “Chabad”), and (in simple, physical terms as they appear to us) a progression from a “heart-related” issue (cardiac arrest) to a “brain-related” issue (stroke).


9 Adar, 5752

Translation by Sichos in English

1. One usually follows the principle of “beginning with a blessing,” — with an obvious and apparent blessing. Nevertheless, there is a matter of immediate and present concern, the passing of a person al kiddush Hashem, sanctifying G‑d’s Name in public, which took place in this neighborhood.

This is the neighborhood in which the Previous Rebbe’s house of prayer, house of study, and house of good deeds is located. And therefore, what has happened is totally inconceivable! There is no one to turn to for an answer. Everyone, including myself, is equally confounded. I — and I’m sure you — remain with an open question.

How can, Heaven forbid, G‑d delay the true and ultimate Redemption even one moment longer!

To die al kiddush Hashem is a great merit. It is told that Rav Yosef Karo, who was on a very high spiritual level, was informed that he had merited that G‑d allow him to die al kiddush Hashem. Afterwards, because an event took place which was not appropriate for his spiritual level, he was denied this privilege.

What happened afterwards? He composed the Shulchan Aruch, the source of Halachic directives for the Jewish people for all time.1 Yet despite his subsequent achievements, the expression is used that “he was denied the privilege of dying al kiddush Hashem,” i.e., dying al kiddush Hashem would have represented an even greater merit.

In the present instance, however, it is a young mother with small children who died al kiddush Hashem. These children will live long and good years and in that time — if the fulfillment of the prophecy “Those that lie in the dust will arise and sing” will, G‑d forbid, be delayed — they will long for their mother. They will even tell their own children of this longing; they will tell them of her lofty spiritual plane, and that she merited to sanctify G‑d’s Name in public. And this prompts a question — and the question remains unanswered….

For in the meantime, we see that the Redemption is delayed for another moment, and for another moment.2

If G‑d desires the pleasure He derives from the Jews’ mesirus nefesh (“self-sacrifice”), the mesirus nefesh of living in exile itself is sufficient. For we have been in exile for over 1900 years. A day passes, a week passes, a moment passes… and Mashiach still has not come.

We say — indeed, we cry out — Ad masai! “How long must we wait in exile?” And yet what do we see? — The sanctification of G‑d’s Name; a Jewish neshamah is taken away; a mother is taken from her children.

Being taken from her children is a greater self-sacrifice than the sacrifice of her own life. For this means that she must give over the upbringing and education of her children to others. This is the greatest sacrifice possible for a mother.

What are we left with? A demand.

What is there left to do? We tried the approach of simchah, emphasizing the happiness of the sixty consecutive days of Adar and its mazal of health and strength. We have tried every means possible. Mashiach has still not come…. The Redemption is not yet an actual reality….

What can come from making this demand again and again and again? My statements will be reviewed by the listeners, written down… But the Redemption has still not come!

What is the result of all these demands? G‑d doesn’t need us to justify Him. He is self-sufficient. May the first initiative He takes be to bring the Redemption immediately. This will avert all further questions, and all further mesirus nefesh, particularly the mesirus nefesh of a mother with young children — may the children live long and good years — when we do not know when they will merit to meet again in flesh and blood.

May there be no further need to discuss these matters for the Redemption will come immediately. “Those that lie in the dust will arise and sing,” and those who died al kiddush Hashem will merit to be resurrected first, together with the righteous who will be resurrected before the entire Jewish people. And then this young woman will encounter her children and continue their education with a happy heart.

May this take place in the immediately.

Translation by Sichos in English