So every one caught the mega millions or should we say billion fever – but the statistics show, that unless you can control your spending – you’re likely to have from it heartache – isn’t that the story

Regarding Hishtatchus – an Outpouring of Soul – at the resting place of Tzaddikim (Toras Menachem Yud Sh’vat 5714 Page 27-35 )

10. Hishtatchus is mentioned in numerous places in Gemarah.

It is noteworthy to mention about the great length that the Gemarah deals with the subject of permissability of Cohanim to go to the Resting Place of Tzaddikim.

It is thus self-understood that going to the Resting Places of Tzaddikm is laudable also according to Nigleh (the revealed dimension. And hence the Gemarah speaks at length to make it permissible.)

Now in addition to the famous Kuntres Hishtatchus of the Mitteleh Rebbe, and what the Tzemach Tzeddek also writes, we will explain another great quality (also according to Nigleh – the revealed dimension.)


We find that the Resting Place of The Lubavitcher Rebbes is specifically outside of Eretz Yisroel.

Similarly, we find by Mosheh Rabeinu – a leader and Nasi of the Jewish people – that his resting place is outside of Israel (for over three thousand years!)


The Medrash relates an interesting dialog between G-d and Moshe:


G-d said to Moshe – “By which justification do you seek to enter Israel? – this is simalear to a king’s shepherd whose flock was captured – so he returned to the palace – said the king to him: ‘if you enter the palace, people will say ‘you’re culpable” – similarly, Moshe, your praise is that you saved the Jewish people from Egypt – if you enter with another generation, people will say…. hence remain with them.”

Mosheh Rabeinu certainly could have achieved his way – however to abandon the flock…?!

This is the actual reason why he remained!

It is for this reason, the verse says about him “The right path of G-d he accomplished – and kindness to the Jewish people” for though it meant remaining in the deep desolated desert – to await thousands of years… – for the sake of his flock, he stayed.


We find a simalear occurrence with Yaakov.


When Eisav told him that he would accompany him (on his journey to Israel) Yaakov said, “I must travel at the pace of the flock and the children.”

In other words, Yaakov was ready for Moshiach, but knowing his flock who were not yet ready – had he brought about Moshiach – they would not have the capacity (keilim) to participate.


For this reason the Tzaddik chooses to remain in Galus / exile.



The same holds true of every Rebbe (Jewish leader.)


Though they have the capacity to enter into the messianic redemption, they remain (lying in Galus) for the sake of enabling their flock (as will be explained) to be connected (through them) to G-d.

This is one of the reasons for the Rebbes choosing to remain (meaning their resting places) in Galus; so (seeing as they are general souls and every Jew (of their generation) is their offshoot, hence not only do they feel directly their suffering, but are highly empowered to act as an intercessor) praying for them.



To delve deeper:

This assistance that the Rebbe (whose Resting Place is in Galus is empowered to bestow) happens specifically when one visits (the Ohel.)

Furthermore, particularly during the Hishtatchus (the soul’s outpouring) in which your Yechidah becomes bound to the Rebbes – hence causing an intense inspiration – an inspiration that inspires upon one’s return – upgrading one’s thoughts speech and actions, which is man’s entire life’s goal.

Further, the very fact the resting place of the Tzaddik is nearby (hence accessible) creates in of itself a positive inspiration.

When one goes to the resting place, it is obvious that this inspires; however even knowing that one is able to go (as the adage “one compares not the hunger of one who lacks bread to the one who has”) (in other words, creates an ambient inspiration.)

For just as the one knowing has bread, lacks the Taaveh (the incessant desire) Similarly, the very fact that the Yetzer Hara is aware that at any moment you could go to the Rebbe’s (resting place) which will deliver a knock-out blow…


There is another benefit of the resting place of a Tzaddik (Rebbe) outside of Israel for through it, one becomes attached to Israel.

To Preface:

We find prayers must be concentrated toward the location that God says “My eyes and my heart are continually there” (namely Israel.”)


This is why Halachicly a person outside of Israel faces, a. Israel, b. the Holy-Temple, c. The Holy of Holies.

When a Jew is outside of Israel his sustenance (as he is in gentile countries) must flow via the seventy ministering angels (for every large gentile nation has a ministering angel – and everything in her country flows via.) However in Israel, all prayers and blessings emanate directly from G-d, it is for this reason our prayers must go there.

Now this uniqueness of Israel is also found in the resting place of the Rebbes (Tzaddikim.)




The explanation:

Regarding the resurrection (Techiyas Hameisim, as it applies in Chutz La-aeretz) outside of Israel, Reb Elazer states, that tunnels will come under the resting places of the Tzaddikim (from which they will rise and “walk” to Israel.) In other words, the opening of these tunnels is in Israel.

Now as the rule is, that an opening to Israel creates that the accompaniment is holy, hence this means that the Resting Places, are Israel.

Now though it is only when Moshiach comes, that the opening will open; nonetheless, as we know from Halachah, that the intent (or future doorway) already applies.

In conclusion, the prayers at the resting place of a Tzaddik, whose doorway will lead to Eretz Yisroel, causes that when one prays there now, it is as if they are praying in Israel.


In fact, there is an advantage of Praying at the Resting Place of a Tzaddik, even over Israel.

We know that there is a difference in the flow of Divinity from when the Beis Hamikdosh was / wasn’t here.

For during the time of the Bies Hamikdosh (as the Alter Rebbe clarifies in Tanya) our life force came directly (from G-d.)

Similarly, the greatness of Israel (that its life force comes directly from G-d) is specifically during the time of the Beis Hamikdosh.

When we take into consideration the example of a stone falling – the higher its position, the further it falls, hence the destruction of the Beis Hamikdosh, was most acutely felt in Israel.

This also manifested in the physical abundance (which was more during the time of the Beis Hamkidosh.)

Unfortunately, in fact, it is even harder (to earn in Israel) as the Ramban wrote to his son (from Israel, upon his emigration) “the holier the location, the greater its destruction.”

Similarly, spiritually – apart from the extra caution one must take regarding the Mitzvahs that are germane to Israel (only) In addition visa-vie all Mitzvos! the fact is, that G-d’s  individual providence is constantly seeking.

An example of this is, that it states, “any Torah scholar who has dirt on his clothing is to be punished” (for though an average person can be forgiven, but as he carries the Divine name.)



However, all of the above (levels, such as in / outside Israel, during / after Beis Hamikdosh) are all layers within Seder Hishtlashulus (the cosmic descent.)

For sins can only effect within Seder Hishtalshalus (and as the spiritual and physical are intertwined, hence there are also manifested problems.)

However as things stand regarding the Divine core (essence – Atzmus) and the Jews core (soul) there are no barriers (ED. just as your love for your child is regardless (of sins or merits.)

Similarly, the core of Israel connected to the core of the Divine is indestructible, immutable and eternal.

Nonetheless, this core, existing in a concealed way, must be still manifested (through Avoda – effort.)


This is where the benefit due to the assistance of the Tzaddik comes:

It is well-known, that by high souls (like the Rashbi) there was no Churban (destruction of Israel / Beis Hamikdosh) for their core manifested (in them.)

Hence they have the quality of the core of Israel and therefore upon visiting their resting place, one is by Israel, as it was before the destruction.


Based on the above, a great quality of Hishtatchus (outpouring of one’s soul by the resting place of a Tzaddik) in regards to prayer, becomes evident.

Today when a Jew wishes to offer a prayer – to connect to G-d – in a way which doesn’t go through the seventy ministering (angels, as mentioned) and in fact goes straight to G-d, even beyond the current (“destroyed” (meaning lacking the Beis-Hamikdosh) Israel – the place to do so, is at the resting place of the Rebbe.

It is self-understood, that a prayer in such a location has the quality of being able to receive immediate blessings.

This is especially in regards, that one’s core (soul) should manifest in all of one’s thoughts, speech and actions, and most particularly, in regards to the mission the Rebbe has given (each person.)

That one’s requests, should be fulfilled in a revealed and manifest way!!!!




The Rebbe’s talk – Vayiera 5749

1. Even the stories of the Torah – or especially – are actually life-lessons.

2. The stories of the Torah, not only are lessons, but actually are prototypes to our own future.

3. It is known that there are two types of symbols, one which represents something, the other which is the thing.

4. Similarly, the actions of our forefathers, actualize our own destiny.

5. This is like the teaching that the sign of the Jewish people is compassion, humility and good-heartedness, hence a Jew lacking these, not only lacks a symbol, but lacks the essence.

5. Hence the Revelation to Avrohom formulates, the Prototype of the Revelation to each of us.

6. The revelation of God, is something that is in the capacity of every single Jew – like Abraham, simply as a reward for kindness.

7. Particularly Abraham was exemplary in the Mitzvah of Hachnas Oirchim / inviting guests, to the extent that he would run to find guests and served them three tongues with mustard – the delicacy that cost him three calfs – this is how we too must run for the opportunity to be able to help another.

8. Just as there is compassion and kindness in helping another, say with feeding their body, there is infinitely more so, compassion and kindness in feeding their soul.

9. When you draw another Jew close to God, God draws close to you.

10. Simply speaking, there are millions of Jews who are hungry and thirsty for spirituality, for Judaism, for Torah and Mitzvos, to the extent of the inner dimension of Torah, as the verse states “They shan’t hunger for bread, nor thirst for water, but to listen to the word of God.”

11. It is for this reason it is both the duty and privilege of everyone to seek, not to mention, there are many that are coming to you, and to serve them the bread and water, oil and wine, of Torah and Mitzvahs.

12. One must appreciate that this is saving souls, for we’re not speaking about people who are just missing “Delicacies” but the fundamental basics of their Judaism.

13. As the Ramban writes, that the life of a wise person lacking the wisdom of Torah and Mitzvahs, is not.

14. Hence upon meeting a Jew on the street, whose internal state should be one that one can immediately see the wisdom upon him, and yet this is not visible; The Compassion one must feel for his dejected reality is immense.

15. As such, Everybody Must undertake a campaign to spread the water and food of Torah and especially Chassidus.

16. One may try to excuse oneself by saying that they have dedicated themselves and encouraged so many already – however one must be encouraged by the example of Avrohom, who had already encouraged hundreds of thousands to believe in God, nonetheless, after making a bris / circumcision is still running to see if he could help another!

17. Furthermore, the excuse that I’ve done what I can, may justify you; but certainly won’t help anyone

18. As well known from the Baal Shem Tov, whenever one sees a situation that one must rectify, the very fact that it was shown to you, represents a. that you have the capacity b. the obligation to trust that this is currently your soul goal.

19. Furthermore this duty of spreading Torah and Chassidus refers to every single Jew, men and women, and even children.

20. As the Zohar teaches, that as we approach Moshiach, children will be aware of the great secrets of Chassidus.

21. And one should immediately begin this work and certainly wherever we are, there are Jews that can be advanced in their Torah knowledge.

22. Our dedication to this work should be like Abraham’s was, namely, with complete self-sacrifice, and furthermore, with the humble acknowledgement that our entire existence is in any event the existence of the King.

23. Seeing that our actions are going to bring Moshiach, this should be the greatest motivation!

24. We should use these auspicious days approaching the Rebbe Rashab’s birthday, to add in the three pillars of Torah, avodah/prayer and acts of goodness and kindness – as they are enlightened and enlivened with the wisdom of Chassidus.

25. As one of the Rebbe Rashab’s accomplishments was the establishment of the Tomchei Temmimim Yeshiva, we should celebrate his birthday in a Tomchei Temmimim Yeshiva which incomparably adds to one’s inspiration.

26. Practically in the days prior, after and certainly on the Rebbe Rashab’s birthday one should make a point of going into Tomchei Temmimim to Learn, pray and give Tzeddakah.

27. Furthermore, we should study from the maamer Heichaltzu which was specifically written by the Rebbe Rashab, to increase Ahavas Yisroel.

28. This specifically may end the long and bitter exile.

29. We should also build homes, and homes for the study of Torah and prayer, and good deeds.


The Rebbe’s talk – Vayeira 5750

1. In reference to what we have been campaigning that in all Jewish communities Jews should gather on Shabbos, as Moses Instituted, to study Torah, especially from the Torah portion, and as people enjoy most – something from either the beginning or the end.

2. On the verse in this week’s Torah portion that God appear to Abraham, Rashi comments, in order to visit the sick, as this was the third day from his circumcision.

3. One must ask, how is it possible that Abraham became sick through the circumcision?

4. Considering that this was his first and only Mitzvah and this was his greatest joy and pleasure, the pleasure of the Mitzvah should have outweighed the pain – in fact, even the pain should have contributed to the pleasure.

5. To understand this we need to preface the concept of spiritual illness which as the Tzemach Tzeddek explains, in the higher worlds this refers to the soul whose deep longing for Divine revelation can only be healed through it.

6. This explains, as the Ramban clarifies, that God’s revelation to Abraham was to heal him from the spiritual “illness.”

7. The gematriah of sick / “choila” in Hebrew is 49, which represents the attainment of the 49 levels of wisdom, but lacking the 50th, the person has a desire for it.

8. So Abraham’s physical illness was a manifestation of his spiritual.

9. First Abraham had to leave his identity, which though holy, was still connected to himself / ego, when he circumcised himself, he then was able to be complete with God.

10. However the completion that man can create is infinitely less than the completion that God can bestow.

11. The very completion of man’s service, makes him recognize that everything he has done, is only based on human imperfection.

12. The revelation of the 50th gate, is the infinity of God.

13. The essence of God being “point”-less contains all subsequent points.

14. The greatest point of this infinity, is that it can descend within the finite.

15. The novelty of the Akeida, is, that though Isaac has self-sacrifice, this sacrifice did not cuase him to lose himself, but be imbued.

16. A Jew’s ability to reveal and use his Divine soul consequently does this for their source.

17. When the Infinity of God decscends into man, as this level encompasses all of reality, the person becomes the influencer of everything and everyone.

18. No matter what Divine revelation we have, as God is infinite, you must long for the next better level.

19. We eventually reach the state of “Yeilchu Mechayil El Chayil”, where we are continuously ascending.

20. The Rebbe Rashab represents, taking the highest levels of infinity / Divinity, and manifesting them, as His Name “Dov-bear” which represents a bear, which is filled with flesh.

21. This we see also from the style of his Chassidus, as well as from the establishment of the Tomchei Temmimim Yeshiva.

22. The practical directive from the birthday of the Rebbe Rashab, is to like Him, delve into the study of the Chassidus, and to share it with the world.

23. Our goal is to get the 50th Gateway which Rises beyond all of reality, but simultaneously permeates it.