Rebbe Sicha – 5751
1` The Medrash relates, why does God interrupt the story of Josef with the story of Yehuda – for while Jacob was crying, and Egypt was buying Josef, God was sowing the light for the Moshiach.
2. Yosef comes from the word adding – the goal is to add, that even those distant, should become God’s child.
3. Moshiach comes from Peretz – the verse states, “mah paratztah eleicha peretz – peretz means to break boundaries – not only the bounds of kelipah / the world, but even one’s own spiritual bounds – to the extent that the person (Moshiach person) who constantly goes beyond themselves (tomorrow better than today…) is called Peretz.
4. Yosef, unlike his brothers who were shepherds, a necessary trade for mystics (so they could be contemplative) not only went to Egypt, but manages to influence them, as we see, he had them all make a bris – so the story of Yehuda, is to enable Yosef.
5. Yosef represents Moshiach task, namely to make even the most distant person into God’s child – this was the task of the Jewish people who traversed the globe, bringing the Divine light.
6. All the negative, that occurs is to lead us to an infinitely greater redemption.
7. This is all especially emphasized by the Yosef of our generation, the Previous Rebbe, who a. was into bringing Jewish closer and b. moved to America (similar to Josef.)
Rebbe – Sicha Vayeishev 5752
1. We are constantly promoting that Moshiach is about to come – some wonder how do we know this?
2. One of the fundamental reasons why the Jews have been spread internationally, is as our sages say, “to collect the sparks” – the main idea behind this is, wherever Jews have settled, they have elevated that locale by using the customs, thought patterns, behavior of that place for good – this is ever more present, when they use their initiative, to not only receive Torah from afar, but build houses of worship, and the locale becomes a source for Divinity.
3. Obviously this situation – namely, Jews settling everywhere, was most present in this generation (following the holocaust,) hence we see how everything for the coming of Moshiach has been set.
4. We know Judaism / Torah always has general and details – the verse (in last week’s Haftorah says) “This exile beginning in France – And saviors will rise on Mount Zion and the world will be Gods.” – what difference does it make about France? – it is obvious that the elevation of France, represents the true reason of exile.
5. It is known, that the Alter Rebbe opposed that Napoleon should win – the reason for this, (though seemingly it would have been financially and emotionally better for the Jews) was because Napoleon was the worst kelipah (evil,) for though his revolution – which had a major impact on the world ’s worldview – was based on the notion, that people are free (hence the notion of democracy – that the people should decide… ) nonetheless, as the revolution ignored God (and hence morality) as the Alter Rebbe predicted – what would occur (which we see in the places Democracy took hold) was that there would be a great spiritual decline (this is not to say, that dictatorship is good, rather democracy and ideology must be consistent with the truth, that God has given all people rules and wisdom, which only through it (like the Judeo ethic) does man become better, not worse.)
6. We see this transformation of France abundantly, that though the Alter Rebbe opposed it, yet the Previous Rebbe sent family (the Rebbe – the greatest sage who lived in France for a number of years) and after the war, many Jews – great Rabbis came, and established it, not only as a center of Torah study, but one from where Torah publications are disseminated!
7. Though generally speaking, the Lubavitcher Rebbes did not leave Russia, only from the time of the Rebbe Maharash did trips abroad begin – and even then, they would return to Russia – however the Previous Rebbe actively, not only traveled to France a number of times, furthermore he thrice relocated – 10 years he was in Russia, 10 years in Poland, and ten years in America – adapting in each location to the mentality, in order to be able to penetrate the locale, with Judaism and Chassidus.
8. Hence the transformation of France of a locale of Torah, represents the messianic ideal, namely, that we both have a. a location which on its own is distant, b. And secondly in that location itself, the essence of God descends.
9. Hence with the transformation of France – which the word in Hebrew for France is Tzorfas – which comes from refining – the subsequent power to refine the world is there.
10. In point of fact, we find an extraordinary reality, that the revolutionary march, which became the national anthem of France – after it was sung in 770 by the Rebbe, it became a phenomenon that the French (for a number of years) changed their national anthem! and Elder Chassidim explain, that as the angel supervising France saw that the song was transferred to a holy location, it felt that it was inappropriate to have it as the French National anthem.
11 One may wonder, why are we mentioning this now? The answer is, because firstly it is appropriate to thank God for the miracles He does, especially in this month, where we have Chanukah! and furthermore, we know that God wanted to make Chizkiyahu Moshiach, however the negative side complained, that he received such great miracles and he wasn’t grateful.
12 The lesson is, we must relate the miracles, especially personal miracles that God does for us – additionally, we must celebrate Farbrengens on Yud Tes Kislev, and adequately prepare for Chanuka.
13 In particular, we have in this gathering Jews that are busy building Torah institutions and publishing Torah books in France, so they should say Lichaim and in this way bring life to all Jews.
14 And the main thing is, that we should have the complete and final redemption NOW!
Rebbe Sicha – Yud Tes Kislev 5752
1. When The Alter Rebbe was redeemed, he said, “Pada Bishalom – My soul was redeemed in peace.”
There are a number of explanations – one is it refers to the redemption of King David who even his enemies were praying for him.
This also alludes – as the Mitteleh Rebbe teaches – mainly to the peace that will come in the times of Moshiach.
It also refers, as it says, one who does good and prays with a Minyan, it as if they have redeemed me – which in fact also includes whenever ten Jews study Torah, for then the shechina (Divine presence) is among them and together they go to redemption.
2. The redemption of Yud Tes Kislev corelates to the redemption of King David and Moshiach, for as we know, the spreading of Chassidus hastens his coming.
In fact, the spreading of the knowledge of God (Chassidus) is the foretaste of when the world will be flooded within Divine knowledge (and hence as this wisdom increases, hence also how close we are.)
3. Yechida, the essence of our soul, is the essence of Moshiach, for as we know, His soul is the general soul – Yechida Haklalis.
4. We are standing in the time when anything that can possibly prevent Moshiach’s coming, has already ended.
5. God will grant those participating in communal prayer, all of their desired wishes.
6. We must add in our Torah and prayer, especially in our giving of charity, all this hastening the coming of Moshiach.
7. This is especially, since we are literally in the times of Moshiach, we are with Moshiach – all that is necessary, is a single moment, that will transform us to live forever in the Holy Temple in Jerusalem.
Mamer Alter Rebbe – Vayeishev
1. Why does the soul who experiences such great love and awe for God, come below, because below, no matter what your experience is, it is nothing compared to what you have above, and the answer is, because below – where you understand that knowledge can never understand the infinite, for all compared to the infinite is not even anything – hence from this meditation alone, the humility and the open heart… is the deepest connection to G-d.
2. When the soul is below and contemplates how all darkness, lusts, foolish pursuits gains their energy from the dark side, and of-course we wish to gain only from G-d, hence this depth of desire for G-d, specifically coming from not wishing to be fed by the darkness and the dark side – creates the greatest connection.
3. It says, “the voice is the voice of Jakob” once it says Koil with vov – in other words, the Torah comes from the heart of G-d, for us to get the heart of G-d within that Torah, it’s necessary, that when we study it, it need to be humbly seeking G-d.
The infinity of G-d – and this is the most important understanding, hence life enhancing tip – encompasses from the very beginning of time, space, soul, to the very end – and is simultaneously within every detail, person, both causing the very moment, yet also happily offering advice.
5. As the world is built with kindness, when we give charity we perpetuate, the building of the world.
Mamer – Alter Rebbe – Vayeishev
The world of Tohu shattered – for God Himself is one – in order to create many – there was an intense light and the vessels (bulbs) shattered – as these shards emanated through spiritual cosmic evolution (the four worlds of atziles, beirah, yetzirah and assiyah) the lower they descended the more individualistic for the closer one is to the king the less (individualistic.)
2. The job of the Jewish people which is accomplished though our Torah and Mitzvos is to unify these sparks.
3. The whole point of the refinement of the sparks like the baby that while she was in her mother’s womb she is completely humble (in fact, this is why by the story of Josef, he said in his dream, we were gathering Sheaves of wheat – for gathering the sparks to create unity is the goal – but the words for gathering sheaves “me-almim” comes from the word of silence, for when the baby is in the whom, because she is busy (like a nursing calf suckling) receiving she has no identity – once there’s individuality, then there comes the next stage of submission (willingly – humility) but even then, it is not like the baby in the mother’s stomach – even Rabbi Akivah who gave his life for God – even then a higher light from God had to descend, so his soul could truly unite – and this is the two stages in that a. we first have humility b. we then (in the messianic era) unify (ED. It would appear to me, that it is obvious, we go not back into the original state (for what would be the point. rather as the Rebbe numerously said, that the novelty of Moshiach is that we have both a. our humility b. God’s revelation and simultaneously (without losing our identity) both.
4. In order to draw from above – as the light must have an open space, it depends on our humility to/for it.
Mamer, Alter Rebbe
Bichof Hei Bikislev
The realm of evil derives as the opposite of the realm of good – so just a there is love for God, there is lust, just as there is fear from God, there is fear and anger – our job is to through the positive, overcome the negative – this is similar, to the incense in the Beis Hamikdosh – smell restores the spirit – the essence of the human, is their mind – when stress occurs, people lose their rationale (as well as any negative emotion….) so prayer today is in the place of incense (and sacrifices.)
This also applies to Mitzvahs, and the main Mitzvah is Tzedakah, and like a shield of armor, each coin, is a link that together creates a strong protection.
We have a mind, an outer and an inner heart – while the mind (when function) is connected to the inner heart (convictions,) yet the outer heart (instincts) remains indifferent (hence our internal battle) when we give charity, this causes that the inner and outer heart interconnect.
Rebbe Mamer – Lehain Inyan Neirois Chanukah – Vayeishev 5756
1. A Tzaddik can annual a negative decree, for as God gives him the power – his decree overrides.
2. A Chossid, is one who serves God, for God’s sake.
3. Just like the power of desire – controls all our limbs – and because the essence of our limbs is pleasure, hence pleasure automatically increases – likewise, though the Tzaddik controls reality (it is coerced…) but the Chossid, as his pleasure is God; and as God’s pleasure is the essence of reality, therefore automatically all goes in his direction – finally, a person who teaches another (especially one who knows not) Torah, because pleasure comes from something unique (and this is a new novelty (i.e. his Torah) therefore this gives God pleasure, and all goes for him well.)
4. There are three types of revelations (arich, atik, atzmus) in arich the light (such as by Matan Torah) is so great, that all before her are humbled (however not transformed… (as we saw, 40 days later, the Jews worshiped a golden calf) in atik (as in the times of King Solomon) the light transforms (hence the Queen of Sheba came to seek wisdom – however in atzmus, where there is no other reality (for even in atik, as it is the head of seder hishtalshulut therefore the other is, and they have transformed, whereas in atzmus one senses that they – their very being – is one and the same as the king.)
5. One of the key differences between the times of King Solomon, where the sparks (people) were attracted and therefore transformed, is that in the times of King Solomon a. the sparks heard about it (hence in their location, they were still dark,) b. only after coming, did they receive light – however, in the times of Moshiach (which we are in) the sparks (people) in their location – and who they themselves are, by understanding that their very self is God, they completely become.
6. This is also the power of Chassidus, for on one hand, as it comes from the essence of God it has the power to make (at least somewhat…) the individual realize, that they are in fact God.
7. This is why Chanukah candles are set in the outside – to light up the darkness – for as we are dealing with the essence of God, it can a. come anywhere and b transform (anything.)
8. This is why the miracles (which shows the essence of God) came through Matisyahu and his children, because they understood, that even the darkness comes from God, hence they had the courage to fight.
Rebbe Mamer Padah Bishaloim – 5726
1. Chassidim (Tzaddikim) have a power to bless.
2. A blessing is greater than a request / prayer, for the former causes, while the second beseeches.
3. The great Tzaddikim were able to create transformations of their reality through their Torah.
4. Charity is helping another in their needs; kindness is making them wealthy – above and beyond.
5. Kindness is also to the wealthy, and the essence of kindness is bringing a type of wealth, that is of a qualitative greater experience – hence when the Jews were in the time of King Solomon, they were blessed not only with material but tremendous spiritual (which is why then the Beis Hamikdosh was built – in fact all the sparks of holiness were drawn to Shlomoh.)
6. Refining the world through the revealed part of the Torah which deals with negative (such as lies etc.) is a refinement through war, but through the inner dimension – is like in the time of Solomon, through peace.
7. When Moshiach comes, will be an exponentially greater revelation – for in the times of Shlomoh, was the completion of revelation, but in the times of Moshiach, the completion of truth (the essence… – which is both higher than revelation, but being unlimited can likewise.)
8. When Moshiach comes we will realize how every part of us, is part of God.
9. By spreading Chassidus we bring Moshiach,
Mamer – Rebbe – Yud Tes Kislev
1. When a Jew has mesirus nefesh (sacrifice for God) this brings that God’s – the infinite comes into the finite.
2. Nature is how God deals with everything, according to its need and limitations, miracles is where things “don’t Matter,” and God deals with everything as He sees fit – the ultimate is when the nature itself conforms to beyond.
3. Nature – has three meanings a. it is something that is a constant miracle, b. it is unlike a coin, which all are similar, though we all come from Adam, we are all unique… – and it refers to that which the mind cannot comprehend (so we say, it is nature.)
According to the first interpretation that nature is constant miracles – this refers to as God descends in nature – according to the explanation that we all come from Adam, this refers to the spirit (for nature contains spirit and the bodies are aligned to the spirts) and finally, according to the explanation that nature refers to that which is beyond – this refer to the infinite Divine force which creates matter continually.
4. The idea that our soul – spirit, comes from God – this of-course on one hand is / isn’t, felt – for we are aware that we have a life-force, though we are not aware it is Divine – conversely, the fact that every moment God recreates everything – because this energy doesn’t enter, therefore we are not aware (that even our physical bodies are pure Divinity.)
5. Both the spirit and the house (body) of the spirit, are uniquely shaped and suited (for each other.)
The desire for everything is the reason it exists, and then God’s wisdom shapes (its spirit and body.)
The fact that we exist as independent (self-aware) beings, is because God wanted that the arrogant should be humble.
6. The sprit / form, of us, is God’s ultimate desire.
7. The fact that God conceals Himself, shows His power (of concealment,) the fact that God reveals himself (say though spirit – miracles) show his power of revelation – but the ultimate power is that within the concealment is revelation.
8. Ultimately this ability – to be beyond within, comes from the essence of God, and is the fundamental desire (of God, creation and hence we have this ability.)