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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Korach, Gimmel Tammuz, 5751

1. On1 the Third of Tammuz, 5687, the Previous Rebbe was released from prison in Leningrad on the condition that he spend three years in exile in the city of Kostroma. At the time, it was not known whether this was a positive step, for although exile is preferable to imprisonment, it is also connected with several hardships and dangers.

Afterwards, on Yud-Beis Tammuz, the Previous Rebbe received the news that he would be freed and on Yud-Gimmel Tammuz, he received the official documents testifying to this. And thus it was revealed that the Third of Tammuz was the first stage of the process of redemption. Furthermore, it was revealed that a death sentence had been issued previously, and the sentence of exile had represented a lessening of his judgment leading to his ultimate redemption on Yud-Beis-Yud-Gimmel Tammuz.

One might ask: Since the redemption was a Divine miracle, why did it have to come in stages? Why wasn’t the Previous Rebbe granted a complete redemption immediately? Further­more, even after Yud-Beis Tammuz when the Previous Rebbe was freed, he did not achieve a complete victory over the opposing forces. Many restrictions remained on the Jews in Russia, until the Previous Rebbe was forced to leave the country. And even after his departure, those restrictions contin­ued. It is not until the present days, more than 60 years after his redemption, that its full ramifications are being realized and Jews are being redeemed from Russia. Continue reading

Sicha, Tuesday of B’haaloscha (15 Sivan), 5751

1. Today is the third day of the week Parshas Behaaloscha, and is thus connected with the two verses beginning, “Whenever the ark set out..” According to several commentaries, these two verses are considered as a separate book of the Torah. Thus, the Book of Bamidbar is divided into three books, and the entire Torah into seven.

The number seven also features in the beginning of this week’s Torah portion which mentions the seven branches of the Menorah. Although the Menorah had many different component parts, it was fashioned from a single block of metal.

The Menorah can be interpreted as a symbol for the Torah. Thus, its oneness can be interpreted as an allusion to the unity which pervades the Torah as a whole; the entire Torah, from the Ten Commandments to a seemingly inconsequential point as “Lotan’s sister was Timna,” possesses one unique level of holiness.

Three dollars will be given to each person to distribute to tzedakah. May this draw down the three-fold [priestly] blessing mentioned in last week’s Torah reading. This relates to Parshas Behaaloscha for it is the third parshah in the Book of Bamidbar. May this lead to the lifting up of the heads (Naso) of the Jewish people, until the flame of each Jew’s soul rises up on its own accord (see Rashi at the beginning of Parshas Behaaloscha).

And may attaining these qualities lead to the true and complete redemption, led by Mashiach.

Tranlsation: Sichos In English

Yisro 5752

1. The Ten Commandments are recorded twice in the Torah: once in ParshasYisro, and once in Parshas Vaeschanan. Since the Ten Commandments are the foundation for the entire Torah and include the entire Torah, it is obvious that their repetition communicates central lessons relevant to the Torah as a whole, i.e., they each represent an approach that is vital to our observance of the Torah in its entirety.1

The fundamental differences between the narrative of the Ten Commandments in Parshas Yisro and the narrative of the Ten Commandments in Parshas Vaeschanan is that Parshas Yisro relates how the Ten Commandments were given by G‑d. Parshas Vaeschanan, by contrast, presents Moshe’s description of the giving of the Ten Commandments. They are “the words of Moshe,” and not the direct word of G‑d.

This difference reflects two fundamental dimensions of the Torah: On one hand, the Torah is “G‑d’s will and G‑d’s wisdom,” “the Torah and the Holy One, blessed be He, are one.” From this perspective, the Torah is a “hidden treasure,” above the grasp of man.

Conversely, however, “the Torah has journeyed and descended through hidden stages, stage after stage through the entire set of the spiritual cosmos until it became enclothed in material entities and matters of this world.” This process reached its fullest expression at the giving of the Torah when the Torah was given to the Jewish people as they live in this material world. From that time onward, “the Torah is not in the heavens,” but rather the possession of the Jewish people. After the giving of the Torah, the Torah must be studied by the Jewish people as they exist “souls within bodies” and it is on the basis of their understanding that Torah law will be decided. Similarly, through their observance of the mitzvos, they transform the world into a dwelling for G‑d.

These two dimensions should be reflected in the way in which every Jew studies Torah: The awareness that the Torah transcends human knowledge leads to bittul, “selflessness.”2 In a complete sense, this bittul is reflected in the verse, “My tongue will repeat Your sayings,” which is interpreted as follows: “The Torah is ‘Your sayings,’ and my tongue is merely repeating what You have said.” In this context, we can also interpret the verse “G‑d, open my lips and my mouth will recite Your praise,” i.e., although it is a man who is speaking, what he is saying is “Your praise,” G‑d’s words and not his own. “The Divine Presence speaks from his throat.”

On this basis, we can understand our Sages’ statement that we should study the Torah with the same awe, fear, and trembling experienced by the Jews at Mount Sinai. For, although we are lacking all the open miracles of Sinai, the essence of the experience, that a limited human being is perceiving the word of G‑d, is the same.

Conversely, we must also appreciate that the Torah was given to man as he exists within our material world, a soul within a physical body. Accordingly, a person must endeavor to understand the Torah with his own mind and faculties. And when he achieves this, the Torah he studies is considered as his own. He receives a measure of authority over the Torah which he has studied.3

These two thrusts are also reflected in the ultimate purpose of our Torah study: fashioning a dwelling for G‑d in these lower worlds. Here, too, we see two dimensions, that it is a dwelling for G‑d, i.e., a place where He reveals Himself totally, as a person reveals himself without restraint in his own home. This relates to the transcendent dimension of the Torah. Because “the Torah and G‑d are one,” the Torah can reveal His presence in the world.

Simultaneously, as mentioned above, the Torah has undergone a process of descent, enclothing itself in matters of our material world. This enables the dwelling to be part and parcel of our lower world itself, causing its very own framework of reference to serve as a medium to reveal G‑d’s dwelling.

In this context, we can apply our Sages’ expression, “One who enters a country should follow its modes,” to the Torah’s descent into worldly existence. Because the Torah adapts to the modes of existence of our material environment, it has the potential to make them into a dwelling for G‑d.4

Based on these concepts, we can appreciate the significance of the two different narratives of the Ten Commandments in the Torah. The description of the Ten Commandments in Parshas Yisro reflects G‑d’s speech, granting the Jews the potential for their Torah study to reflect G‑d’s speech.

This concept is reflected in the introductory verse to the Ten Commandments, literally translated as, “And G‑d related all the following to say (לאמר).” The commentaries note that the word laimor, “to say,” appears frequently in the Torah with the intent that the message communicated should be conveyed to others. This meaning is not appropriate in this instance, for the entire Jewish people were present at the giving of the Torah. Nor can the intent be to communicate the message to the Jews of future generations, for all the souls of the Jewish people, even those yet to be born,5 attended at Mount Sinai.

Therefore, the intent of the term in this instance is that G‑d gave the Jews the power to say the words of Torah as He said them, that the words of the Torah studied by a Jew should be “G‑d’s word.”

The description of the Ten Commandments in Parshas Vaeschanan, by contrast, were spoken by Moshe. This grants a Jew the potential to comprehend the Torah within the context of his own limited human intellect and in a larger sense, to make a dwelling for G‑d within the context of our material world.6

Thus each of the different accounts of the Ten Commandments possesses an advantage lacking in the other. The account in Parshas Yisro reflects the advantage of direct revelation from G‑d, without an intermediaries. All the Jews heard the commandments from G‑d Himself.

In contrast, the description of the Ten Commandments in Parshas Vaeschanan reflects how they are related by Moshe. Although Moshe was “a medium who connects,”7 and “the Divine Presence spoke from his throat,” this still represented a descent.8 And therefore, the giving of the Ten Commandments at Mount Sinai represents the ultimate of man’s connection with G‑d.

Nevertheless, receiving G‑d’s word in this manner negates our individual existence. (And thus our Sages relate that after each of the Commandments, the souls of the Jews expired.) Conversely, the second description of the giving of the Ten Commandments reflects the ultimate of a person’s individual existence, that a Jew, like Moshe, can be a medium for the expression of G‑d’s speech.

To express these advantages within the context of the expression “a dwelling for G‑d in the lower worlds”: The description of the Ten Commandments in Parshas Vaeschanan reflects how even the lower worlds within their own context become a dwelling “for G‑d.” There is, however, a limitation although they are a “dwelling for G‑d,” there is a difference between G‑d and His dwelling. To refer to the analogy mentioned above, in a person’s own home, he expresses himself most freely: Although this is true, his home is merely the place where he expresses himself. There is a clear difference between the person himself and his home.

Similarly, in the analogue, although the description of the Ten Commandments in Parshas Vaeschanan reflect how the Jews — as they exist within the framework of worldly existence — become a dwelling for G‑d, there remains, however, a difference between G‑d and His dwelling. The description of the Ten Commandments in Parshas Yisro, by contrast, reflect how nothing exists aside from G‑d Himself.

The ultimate level of fulfillment is when there is a fusion of both approaches, that G‑d’s essence is revealed within the context of our material world with no limitation whatsoever and that this revelation is internalized within the Jewish people (as opposed to causing their self-nullification). In this manner, a Jew repeats “G‑d’s word” and becomes a channel for the revelation of G‑dliness in the world at large.

In this context, the two narratives of the giving of the Ten Commandments can be seen as two stages in a single process. The narrative in Parshas Yisro reflects the potential for the revelation of essential G‑dliness. And the narrative in Parshas Vaeschanan reveals how this essential G‑dliness becomes internalized within Moshe, within the Jewish people, and within the world at large. In this manner, the revelation at Mount Sinai, becomes relevant to our divine service at all places and in all places.

* * *

2. There is a connection between the above concepts and the date on which Parshas Yisro is read this year, the 20th of Shvat, ten days after the yahrzeit of the Previous Rebbe, and two days before the yahrzeit of the Previous Rebbe’s daughter, Rebbetzin Chayah Mushka.

Shvat is the eleventh month in the year. As mentioned on previous occasions,9all existence is structured in a framework of reference of ten. Eleven refers to a level of transcendence above that framework. These two levels are also reflected in the Ten Commandments. The Ten Commandments themselves reflect a set of ten. The first commandment, Anochi, reflects a level of transcendence, “You are one and not in a numerical sense.”

The Previous Rebbe’s yahrzeit falls on the tenth day of the eleventh month, i.e., the transcendent quality associated with eleven is drawn down into the limited framework of ten.10 And this is the ultimate goal of the giving of the Torah, that G‑d’s essence be drawn down by the Jews in their Torah study every day.

Surely, the above is relevant to our generation, the last generation of the exile and the first generation of the redemption, for it is in the Era of the Redemption when we will witness the quintessence of the above process, seeing how G‑d’s essence permeates every dimension of existence.

And the Redemption can come immediately. Indeed, miyad (מיד) the Hebrew for “immediately,” is intrinsically connected with the Redemption, for its letters serve as an acronym for the names Moshe, Yisrael, David, the three Jewish leaders associated with the Redemption. Moshe redeemed the Jews from Egypt and our Sages declare, “He was the first redeemer and he will be the ultimate Redeemer.” It is the spreading outward of the wellsprings of the teachings of Yisrael, the Baal Shem Tov, which will bring the Redemption. And similarly, the Mashiach will be a descendant of David, the first anointed king.

Similarly, miyad can reflect the continuity between generations as reflected in the acronym Moshe, Yehoshua, Doram, “Moshe Yehoshua and their generations.” This emphasizes how the concepts symbolized by the three letters are not distant from each other, but rather in direct connection.

Each one of us — man, woman, and child — must take a lesson from the above concepts.11 Since the Ten Commandments were associated with the unity of the Jewish people, at Mount Sinai, they camped “as one man, with one heart,” our application of the lessons they teach should also involve a community, i.e., ten other people. Every individual should seek to convey the totality of the Torah and its mitzvos, for they are all reflected within the Ten Commandments to at least ten other Jews.12

Although the above directive applies to every member of our generation, it is particularly relevant to those present in this “sanctuary in microcosm,” the house of prayer, house of study, and house of good deeds of the Previous Rebbe. Since the Nasi represents the entire generation, this building is beischayeinu, “the source of our life,” for every person in this generation.

When all the Jews here will serve as a living example of how the Previous Rebbe’s directives should be fulfilled, the influence from this house13 will reach Jews throughout the world. And this will hasten the coming of the time when the synagogues and houses of study in the Diaspora will all be taken to Eretz Yisrael together with the entire Jewish people. May this take place in the immediate future.

Translation: SichosInEnglish

Korach, Gimmel Tammuz, 5751

1. On1 the Third of Tammuz, 5687, the Previous Rebbe was released from prison in Leningrad on the condition that he spend three years in exile in the city of Kostroma. At the time, it was not known whether this was a positive step, for although exile is preferable to imprisonment, it is also connected with several hardships and dangers.

Afterwards, on Yud-Beis Tammuz, the Previous Rebbe received the news that he would be freed and on Yud-Gimmel Tammuz, he received the official documents testifying to this. And thus it was revealed that the Third of Tammuz was the first stage of the process of redemption. Furthermore, it was revealed that a death sentence had been issued previously, and the sentence of exile had represented a lessening of his judgment leading to his ultimate redemption on Yud-Beis-Yud-Gimmel Tammuz.

One might ask: Since the redemption was a Divine miracle, why did it have to come in stages? Why wasn’t the Previous Rebbe granted a complete redemption immediately? Further­more, even after Yud-Beis Tammuz when the Previous Rebbe was freed, he did not achieve a complete victory over the opposing forces. Many restrictions remained on the Jews in Russia, until the Previous Rebbe was forced to leave the country. And even after his departure, those restrictions contin­ued. It is not until the present days, more than 60 years after his redemption, that its full ramifications are being realized and Jews are being redeemed from Russia.

Surely this pattern, that redemption comes in stages, is controlled by Divine Providence. And hence, it is necessary to understand the reason for such a pattern. This is all the more relevant because the Previous Rebbe’s redemption relates to the entire Jewish people, as the Previous Rebbe writes in his renown letter:

The Holy One, blessed be He, did not redeem Me alone on Yud-Beis Tammuz, but also all those who hold our holy Torah dear, observe its mitzvos, and all those who are called by the name “Israel.”

Many years previously, another great miracle occurred on the Third of Tammuz. In response to Yehoshua’s request, “The sun stood still over Givon.” Here too, a question arises: On one hand, the stopping of the sun was a great miracle. On the other hand, it also had a limitation. Why did the sun stop? So that Yehoshua could complete the battle against the Canaanites, a battle that was fought through natural means. Seemingly, instead G‑d could have worked a different miracle and caused the Canaanites to be defeated without battle.

There is also a more abstract question involved with this miracle: Did the miracle merely keep the sun’s rays shining to enable Yehoshua to carry on with his battle against the Canaanites? And for this, all that was necessary is for the sun itself to stop. Or was the miracle more inclusive, affecting also the entire physical process — the orbits and spheres — which govern the movement of the sun?

This question revolves around the integration between miracles and the natural order. To what extent did the miracle permeate our ordinary natural frame of reference? Did it merely break the natural order? I.e., the sun stopped. Or did it change the natural order? The entire physical process governing the sun’s movement was affected.2

A similar question is seen in regard to the miracle described in this week’s Torah portion, the blossoming of Aharon’s staff. After Korach’s revolt, Moshe took the staffs of all the Nesi’im and Aharon’s staff, and placed them together in the Sanctuary, placing Aharon’s staff in the center of the others. A miracle occurred and Aharon’s staff sprouted flowers and fruit.

The question arises: Since the entire purpose of the miracle was to show that G‑d had chosen Aharon, why was it necessary for the miracle to take place according to the natural process of the almonds’ growth, that the almond branches would bud, flower, and then give fruit? Seemingly, it would have been sufficient for them to produce the fruit. That would have been a sufficient sign that G‑d chose Aharon.3

To explain: A staff can only sprout flowers and fruit as a result of a Divine miracle. In this instance, however, the miracle permeated the natural order of the world, and therefore, the staff sprouted almonds in a “natural” — within the context of a miracle — manner.4

This relates to a concept of greater depth: Our Sages declared: “Everything which the Holy One, blessed be He, created in His world, He created solely for His honor.” Thus although the nature of the world (עולם in Hebrew which relates to the word העלם, meaning “hiddenness”) is one in which its G‑dly life-force is concealed, nevertheless, each particular entity in the world exists for one purpose alone: to reveal G‑d’s glory.

There is logical support for this concept as well: Since the world and every entity it contains was created by G‑d — and thus G‑d took from His time and effort, as it were, to bring it into being — He surely did so with a purpose, that purpose being that they relate to the Divine life-force which creates them, and thus add to G‑d’s honor, as it were.

This logic is further reinforced by the Baal Shem Tov’s teaching that creation is an ongoing process, happening every moment of existence. Why else would G‑d have created the world in a manner that requires Him to constantly invest Himself within it to bring it into existence. He could have created the world in a manner in which He initially invested enough energy for the world to be maintained for 6000 years.5

G‑d, however, chose to create the world in the manner in which it exists at present so that each creation will feel that it has the potential to increase and enhance the positive nature of the world by revealing G‑d’s glory. Not only does he follow G‑d’s will, he is capable of contributing independently as it were to G‑d’s glory. (This in turn brings a person great joy, because everyone desires to be a contributor more than a recipient.)

It was in order to maintain a constant connection with the creation, that G‑d invested so much of Himself in bringing the world into being. In this manner, He has granted the potential for each particular creation to reveal His glory at every moment.

Were the creation to have received an initial burst of Divine energy that would continue to maintain its existence at all times, the revelation of G‑d’s glory would be in a much more general and far removed manner. In contrast, because G‑d created the world as He did, each moment of existence can serve as means to reveal G‑d’s glory. For example, when a Jew takes a drink of water and recites the blessing “…for everything was created by His word,” this6 reveals the existence of G‑d’s word — i.e., His creative force — within the water. Similarly, every other blessing reveals the uniqueness of G‑d’s creative energy.7

G‑d’s glory is also revealed by miracles. His ultimate intent is that these miracles permeate nature and thus reveal G‑dliness openly within this framework as well. This was reflected in the blossoming of Aharon’s staff in which the miracle was drawn down into the natural manner in which the almond tree gives fruit.

Chassidic thought relates a connection between this concept and the Priestly Blessing. This blessing draws down G‑dly energy from above the natural order,8and yet this blessing also permeates that order, bringing about positive changes within our reality.

A similar concept can be explained in regard to the miracle of the sun standing still for Yehoshua. The intent of the miracle was not to transcend the natural order entirely, but that the miracle should amplify the success of the war which was carried out (primarily) within the limits of the natural order. Therefore, the enemy was not defeated through miraculous means. Instead, the miracle merely allowed the success which was achieved by natural means to be more complete and inclusive.

Therefore, one can conclude that the miracle of the sun standing still did not affect the sun alone, but rather influenced the entire physical process which causes it to move. In this way, the miracle had a greater tie to the natural order.9

Based on the above, we can also understand the gradual nature of the miracle of the Third of Tammuz. Although the Third of Tammuz was a miracle which transcended nature, it also influenced the natural order, the natural order agreeing, as it were, to this miraculous series of events. Simply put, the very same people who arrested the Previous Rebbe were the ones who set him free and, indeed, they were forced to assist him in regard to certain elements of his liberation.

For this reason, so that the opposing forces would — within the context of their nature, and without having lost their power — appreciate the need to free the Previous Rebbe, his redemption had to come in stages. First, his death sentence was commuted to exile and only afterwards, was he set free entirely.

The effects of his redemption did not end there. The Russian government’s opposition to Yiddishkeit continued for many years afterwards until ultimately at present, they are allowing Jews the potential to observe Yiddishkeit and also giving them freedom to emigrate from that country.10

* * *

2. The above concepts can also be connected to the transition between the months of Sivan, the third month, and Tammuz, the fourth month. Our Sages associate the transition from three (gimmel in Hebrew) to four (daled in Hebrew)with the phrase gomail dallim (showing generosity to the poor). This transition takes us from the month in which the Torah was given to a month associated with the Previous Rebbe’s imprisonment and then, brings about the transformation of that month into a month of redemption.

This process is also alluded to in the shape of the letter daled. To explain: Both the letters daled and reish are associated with poverty (for the word dallus means “poverty” and the word reish means “a poor person”). Similarly, the forms of these two letters resemble each other. There is, however, one difference between them. The letter daled has a point at its corner resembling the letter yud, while the reishdoes not.

The point of the daled represents the quality of bittul, which emanates from the essential point of the Jewish soul possessed by every Jew. Even if a Jew is estranged from his roots, he remains a Jew, for this essential point of the soul is above all concealment, connecting the essence of a Jew to G‑d’s essence. Thus, the poverty of the daled is representative of the attitude of bittul which connects a person with the highest levels.11 In contrast, the letter reish is not associated with this quality of bittul and thus reflects poverty which has no connection to holiness.

This reflects the nature of the fourth month, the transformation of poverty and exile to redemption. Even in the lowest levels of distress, one is able to reveal ayud, the essential point of a Jew’s soul, and this establishes a connection with the highest levels of G‑dliness.12

The above has particular ramifications in regard to the service of spreading the wellsprings of Chassidus outward, a service which is particularly related to the Third of Tammuz. From the connection to Parshas Korach and the narrative of the blossoming of Aharon’s staff, we learn that this service must be carried out with zerizus, with energy and vitality.

Similarly, this concept has ramifications regarding all aspects of our service of G‑d. This energy and vitality must permeate every aspect of our service, expressing a fundamental commit­ment to G‑d as the Rebbe Rashab stated, “Were we commanded to chop trees, [we would do so with joy].”

The above also relates to a Jew’s involvement with worldly affairs and earning a livelihood. Aharon’s staff was placed in the ark together with the measure ofmanna. Thus it also serves as a message to the Jews that their sustenance is dependent on G‑d and not on natural means alone.

It is written “And G‑d will bless you in all that you do,” implying that there is a necessity for man’s activity within the context of the rules of nature. Nevertheless, this activity is merely a medium through which G‑d will grant a Jew his livelihood in a miraculous manner. These miracles will permeate the nature of the world and the world itself and the gentile nations will assist the Jews in earning a livelihood, and indeed, enable them to enjoy prosperity as we have seen in the present generation.

* * *

3. To focus on the service of spreading the wellsprings outward in greater detail. This service must become part of a person’s nature, an essential part of his being. When he wakes up in the morning, he must feel that his entire existence is the spreading of Chassidus. The intent is not that he exists as a separate entity and that he dedicates himself to this goal, but that spreading Chassidus is his being itself.

And in this manner, he will be able to spread the wellsprings, the level of Torah at which even a single drop brings purity,13 outward. This means extending one’s own personal service beyond the essential point of faith to the powers of intellect and emotion; in a deeper sense, extending these wellsprings to others beyond one’s self; and in the most complete sense, reaching the furthest peripheries, the area beyond the scope of holiness.

An example of this can be taken from the well-known story regarding a Chassidwho was stopped on the street by a policeman in Peterburg. In response to the policeman’s question, “Who are you?”, the Chassid answered, “I’m bittul (self-nullification),” i.e., bittul was the totality of his existence. Furthermore, he gave this answer in Russian, reflecting how this awareness had permeated even this dimension of his being.

The question, nevertheless, arises: Even if a single individual carries out his service in a perfect manner, what effect can such activity have on the world at large? On the surface, the world seems to be going on without being affected by a Jew’s service in spreading the wellsprings of Chassidus outward or preparing for Mashiach’s coming.

This, however, represents a very narrow view of what is going on in the world. In truth, the world is ready for Mashiach’s coming and when a Jew carries out his service in the proper manner, the world itself and the gentile nations will assist him. This is particularly true in the present year, a year when “I will show you wonders.”

In practice, from the Third of Tammuz onward, efforts must be made to intensify our service of spreading the wellsprings of Chassidus outward. In particular, these summer months should be used to enroll children in summer camps and for those camps to use each moment of the summer to give the children additional exposure to Yiddishkeit, and to do this with joy and vitality.

Also, the Shabbasos of these months should be used to study Pirkei Avos.(Significantly, the present Shabbos is the tenth Shabbos on which Pirkei Avoshas been studied since Pesach.) Furthermore, as mentioned on previous occasions, it is proper that these teachings be studied, not merely recited. At least one teaching should be studied in depth with its commentaries. At the same time, it is worthy to mention the virtues of the Chassidic custom of reciting maamarim after the Minchah service on Shabbos. And may these activities hasten the coming of the time when, together with “our youth and our elders, our sons and our daughters,” we will proceed to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash.


FOOTNOTES
1.
This text also contains several points which the Rebbe Shlita mentioned in thesichah delivered on Rosh Chodesh Tammuz. Because of the thematic connection to the concepts mentioned onShabbos Parshas Korach, these points were included in the authorized text of the Shabbos farbrengen, and published together as a single piece. Hence they were translated in this fashion as well.
2.

A parallel to these two types of miracles can be seen in the miracles performed by Moshe as a sign that G‑d had sent him. One of the signs involved changing the water into blood. As soon as that miracle was concluded the water reverted to its natural state. Thus, in regard to the stopping of the sun, this would mean that the sun stopped against its nature and once the miracle ceased, its original nature returned.

Another one of the signs worked by Moshe was his hand becoming leprous. In this instance, the nature of his hand changed and a second miracle was required for it to return to its normal state. In regard to the stopping of the sun, this would mean that the entire physical processes causing the sun to move had been changed and a second miracle was required for them to begin operating again.

3.
The extent of the miracle was furthermore emphasized by the fact that Aharon’s staff with its buds, flowers, and fruit, was preserved for all subsequent generations as commanded by the Torah.
4.
This indicated that the qualities of priesthood granted to Aharon had changed his nature and had become an intrinsic part of his being.
5.
Although in Shaar HaYichud VehaEmunah, there are logical proofs why, since the world was created ex nihilo, the creation must be maintained by G‑d at every moment. These proofs apply, however, only within the context of the world as it exists after creation. G‑d is Omnipotent and could have created the world within an entirely different framework and structure.
6.
The term “this” is used because it is not only the person making the blessing that reveals G‑d’s glory, but also the water itself, as it were. For without the water, it would be impossible for this blessing to be recited.
7.

In particular, this applies in regard to the blessings “…Who performs the work of creation,” and “…Whose power and might fill up the world” which are recited when witnessing thunder and lightening as we have witnessed recently in this city.

The blessing “…Whose power and might fill up the world” is also recited when witnessing an earthquake and a volcano. This also reveals Divine power in this world. This is also of contemporary relevance because the volcanic eruptions in a distant portion of the world have affected the citizens of this country. Their soldiers are stationed in that land and are involved in granting assistance to those affected by the eruptions.

8.

Because the source for this influence is above the natural order, it is drawn down in a manner of zerizus, with speed and energy. Generally, Divine influence passes through the order of spiritual worlds through a step by step downward progression. In regard to the Priestly Blessing, however, this downward progression is hastened, with no obstacles interfering with it.

This is also related to the blossoming of Aharon’s staff for G‑d chose to work this miracle with almonds because they blossom faster than any other fruit. In this instance, they blossomed even faster than usual, in a single night.

(In this context, we can also understand the contrast between the names of this week’s parshah, Korach, קרח and next week’s parshah, Chukas, חקת. The names of both parshiyos contain the letters חק, which refers to a transcendent revelation, above the limits of understanding. Korach, however, adds to that a ר, a letter associated with “poverty,” for it possesses only a single leg. It is missing the third leg which alludes to drawing influence down into our material world.

Chukas, in contrast, possesses a ת, the last of the letters of the Hebrew alphabet, and one which possesses three lines. Thus, it alludes to the transmission of G‑dly energy into the lowest levels of our material world.)

9.
According to Chassidus, it is explained that Yehoshua caused the sun to cease reciting its praise of G‑d. (This is alluded to by the word dom translated as “stand still” which literally means “be silent.”) When the sun ceased its praise, the gentile nations — who receive their influence from the sun — had no power.
10.
Significantly, there is now a debate whether to change the name of the city in which the Previous Rebbe was imprisoned, Leningrad, back to its original name, Peterburg. This can be seen as a continuation of the upheaval in that country and its rejection of Communist values. (Although the Czarist regime which the name Peterburg is associated with also persecuted the Jews, their persecution cannot be compared to that of the Communists). Thus, this development can also be seen as an extension of the effects of Yud-Beis Tammuz.
11.
This relates to the interpretation of the verse, “A psalm of the poor man: He will pour out his words before G‑d,” that explains that a Jew’s simple commitment brings him to the highest levels, before G‑d Himself.
12.
This relates to the verse, “I am with him in distress,” i.e., whenever a Jew is found in a distressing situation, G‑d is with him.
13.In contrast to a mikveh which requires a large quantity of water to restore ritual purity, even a single drop from a spring can impart such purity.
Translation by Sichos In English

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