Some Amazing Teachings From The Rebbe – Sefer Hasichois 5751 Parsha Bishalach (This week’s Torah Portions)

Sefer Hasichois 5751

Parsha Bishalach

Ois 4

In order to achieve the recognition of G-d universally, first a Jew must do this personally – in other words, knowing that all his personal matters including materialistic, within time and space, his physical body and all his physical needs, all are directly sustained via G-d.

The lesson from the “Maan” is that physical bread comes from spiritual – notwithstanding that we do physical work, the blessing – especially as the Rebbe Maharash said that in the times of Golus this is empirically so – is not dependent on anything physical, rather is simply preordained.

[Notes 72, 74 The Medrash relates on the verse “Go-d’s word is day to day” that whoever created today created its sustenance.

The Tzemach Tzeddek says, the absolute truth is that no one need worry how they will find sustenance.

The Rebbe Maharash said that “when times are good, such as when the Jews were in Israel, “Each man under his fig tree and vineyard” one doesn’t always see Go-d’s hand.”]

In other words, at all times a Jew must recognize that his sustenance is purely miraculous hence not dependent on anyone’s beneficence.

This too is the lesson from the miraculous Shlav bird that came to the Jews in the desert and their water (from Miriam’s rock/well) that each and every part of our material gifts are all truly miraculous.

Through this that a Jew accepts God’s dominion – in other words, recognizes that all that comes to him is through exclusively the Divine, this has the ability (particularly bearing in mind how the Rambam states, a single good-deed can tip the scales for global redemption) that universally God becomes King.

5.

In order to truly achieve Go-d’s universal reign this necessitates the elimination of all that oppose.

This is the concept of the universal eternal war against Amalek.

Amalek has the gematriah (numerical equivalent) of Safek / doubt – instead of allowing the Jew to passionately believe, he creates doubts as to what extent God truly runs things – perhaps previously there were miracles, but not today.

In order to win the war, one must passionately believe.

6.

The rejection of idolatry is not only on a specific star etc. rather that each and every heavenly body (physical or spiritual) is orchestrated with zero free-will – it is merely like a hammer in the builder’s hand.

Hence we now appreciate that when Yisroi who knew all the heavenly celestial stars (mazalois, zodiac etc.) recognized through the miracle that God performed, such as the splitting of the sea, the manna, and the war against Amalek, empirically demonstrating that none of these natural forces have any individual power – they are merely tools in the Creator’s hand to be switched in any fashion – hence his recognition was complete (this includes not only the miracles that break the normal bounds, but furthermore, and perhaps even more so, those that we don’t even recognize (for that which can come within the bounds of nature, but are not visible shows how integrated the Divine is.)

And through Yisroes proclamation that “Go-d is the greatest” this was the portend allowing all gentiles this recognition.

7.

The learning of Chassidus so much must permeate us, that it transforms us.

That even our animal soul (which naturally desires physical pleasures) should too go in a desirable path.

And Chassidus Chabad thus shows how the natural order is in truth Divine, as we know from the Baal Shem Tov (that every moment all our physical creation is recreated.)

8.

This is especially so (namely the study of Chassidus) bearing in mind that based on the count of 6,000 towards Moshiach (Moshiach being certainly the full 7,000th millennium) we are currently (depending on how this count is done) after Chatzois / midday (which as the year 5,500) and from the year 5,750, we are at the time of Minchah right before Shabbos when not only is Chassidus, but the essence itself given, and through our study of Chassidus, we are able to enter into Moshiach.

9.

The nature of a tree (this is connected to Tu’ B’ishvat) is that it continuously grows and furthermore it continuously, unlimitedly (in its seasons) gives fruits – similarly a Jew must never feel limited, rather must continuously grow and give.

In other words, the lesson of Tu’ B’ishvat is that we grow not only in physical limited matters, but exponentially spiritually, yet in a manner in which this transforms the physical.

These are the seven fruits, for wheat refers to the Divine soul and barley, the animal, though as the Divine soul descends into and gives life (hence is somewhat limited) nonetheless we then have wine which represents joy (an exponential increase) as well as figs called the first pickings and then pomegranates, showing on abundance and finally oil representing Chassidus, which permeates and soaks, uplifting all, and in conclusion dates, which the date-palm represents the Tzaddik whose fruits are everlasting.

10

The lesson from this is, a Jew must never feel that he is downtrodden, for no matter where he is, his personal boss is the one who creates all circumstances, and has absolute control over them – bearing in mind the countless miracles God has and continuously performs, for one need only to look at the past 24 hours to see how many!

If this is the case with any individual, how much more so is this the case with the Jews in Israel – one need not hear how one antisemite through a missile and another gentile from the good nations intercepted it – for in truth Israel continuously is experiencing miracles.

11.

The lesson of all the above:

Notwithstanding the fact one must do all they can – a Jew must have complete and rock solid faith, that God will grant him everything.

And if this is the case with “mundane” miracles, how much more so with the ultimate promise and miracle of Redemption.

Bearing this in mind, we should in this Shabbos Shirah be singing!

Note 152

Despite the fact one must do all they can within the natural means, one shouldn’t have the slightest doubt, that the source of all, whose very supervision is the cause of all, will cause all good.

12

These blessings of-course are increased via a Jew following in God’s way.

This includes to eat during Tu Bishvat the seven fruits of Israel – including serving carob.