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Wednesday
Jul302014

THE NASI: UPLIFTING THE ENTIRE GENERATION

The leader of the generation – the nasi, meaning hisnas’us, uplifting – lifts up the entire generation, for “the nasi, the leader, is everything.” * From Chapter Six of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)

Translated by Boruch Merkur

3. The concept of the ascent that comes about through the histalkus is particularly underscored on the yahrtzait of the daughter of my revered father in-law, the Rebbe, leader of our generation, on the 22nd of Shvat. In addition to her own merit, she also possesses the merit of her father (indeed, a daughter has an especial connection with her father), and she was educated by him, etc.

The leader of the generation – the nasi, meaning hisnas’us, uplifting – lifts up the entire generation, for “the nasi, the leader, is everything.” Thus, it is understood that everything that concerns his daughter – especially her histalkus – uplifts everyone.

The impact of the life of the Rebbetzin and her connection to her father, the Rebbe, is even more efficacious insofar as her yahrtzait (on the 22nd of Shvat) is in the same month (Shvat) as the yahrtzait of her father (on the tenth of Shvat). That is, the ascent and hisnas’us of the leader of our generation is openly revealed on the day of his hilula, when there is a spiritual elevation of “all his deeds, his Torah, and his avoda he worked on throughout all the days of his life,” and they become manifest below to the point that it “brings about salvations in the midst of the land.”

This revelation leads up to the ultimate elevation and hisnas’os – in the souls above and in all Jews below – with the true and complete redemption, as discussed earlier.

It is especially an auspicious time for this process to unfold insofar as our generation is the last generation of exile and the first generation of redemption, as my revered father in-law, the Rebbe, baal ha’hilula, proclaimed and announced repeatedly – that everything is already completed, and now we must only receive Moshiach Tzidkeinu in actual fact. It is, therefore, understood that if we are presently in the wake of a histalkus, which occurred four years ago (in the year 5748) on the 22nd of Shvat, it is solely for the purpose of bringing about the only remaining ascent: the ascent of the true and complete redemption.

The above discussion sheds light on the blessing of the day of Chaf-Beis Shvat, the 22nd day of Shvat, alluded to by “Becha [which is numerically equivalent to twenty-two] yevareich Yisroel”: On this day blessings, brachos, are drawn down to the Jewish people, to each Jew and all Jews. The brachos are especially extended to Jewish woman and girls, and particularly by following the Rebbetzin’s guidance and emulating her. These blessings apply to all areas, both in spiritual matters and material concerns, as well as the union of both physical and spiritual, and they are of a kind that from each blessing stems another blessing and another blessing, ad infinitum.

4. Since the yahrtzait of the 22nd of Shvat is connected with my revered father in-law, the Rebbe, leader of our generation (the father of the deceased), especially (as discussed above) since it is the same month (Shvat) as his hilula (when “all his deeds, his Torah, and his avoda” are revealed) – it is understood that this day has a connection with the general avoda of the leader of our generation and (of consequence) of the entire generation (since “the nasi is everything” and “the head follows the body”).

Also, there is significance attached to the fact that the Rebbetzin’s histalkus, on the 22nd of Shvat, took place many years after the histalkus of her father, the Rebbe, and it is on a different day, later in the month than the hilula of Yud Shvat. That is, the later date entails a continuation and addition to his hilula.

This additional significance is also alluded to in the number of the month (Shvat), the eleventh month, as well as the number of the day in the month, the twenty-second (of Shvat), which comes in connection with and in addition to the tenth of the month, yom ha’hilula of the leader of our generation, as will be discussed.

A lesson is derived from here with regard to the avoda that is particular to our generation, being the generation of the Rebbe, our nasi (for “the nasi is everything”). In particular, there is a lesson from here that pertains to the avoda of the women and daughters of the Jewish people, being connected with the yahrtzait of the Rebbe’s daughter.

The emphasis of the role of women and girls is also underscored by the fact that over the past few days, in connection with Chaf-Beis Shvat, the international gathering of shluchos has been held (which ends on the 22nd of Shvat), as will be discussed.

5. This can be understood in light of what has been previously discussed in the week’s parsha (Yisro), the portion that speaks about Mattan Torah, the giving of the Torah at Mount Sinai, regarding the two dynamics at work in the Aseres HaDibros, the Ten Commandments or Utterances. Namely, the “First Dibros” were spoken by G-d Himself (“And the L-rd spoke all these things saying” (Yisro 20:1)), whereas the “Latter Dibros” were spoken by Moshe Rabbeinu (in Mishneh Torah [i.e., Seifer D’varim; VaEs’chanan 5:6 ff.]):

“And the L-rd spoke all these things saying”: At Mattan Torah the Jewish people were given the power to make a dwelling place for G-d in the lower realms – that in the lower realms there should be the revelation of the essence of G-d, His being and essence.

There are two elements at work here: 1) the revelation of the very essence of G-d, and 2) the manifestation [of G-dliness] in the lower realms (and to be more precise: A dwelling place for Him Himself (or not G-d Himself per se, but) 2) the revelation of the Essence of G-d Himself, “And the L-rd spoke, etc.”). Thus, the Aseres HaDibros have both virtues: The first Dibros, which were articulated by the Alm-ghty Himself, provide the capacity for the manifestation of the very Essence of G-d. Whereas the latter Dibros, which were spoken by Moshe Rabbeinu, provide the capacity to drawn down G-dliness to the lower realms, as they relate to their lowly existence (not through the nullification of their identity on account of the powerful revelation from above).

Similarly with regard to the first Dibros themselves, there are both aspects: 1) The revelation of eleven (“that which is unique within ten…for it is one, which is the head of all the Dibros, “I am G-d your L-rd”), the aspect of “You are one but not numerically,” the aspect of the inner dimension of Kesser, reaching even the very essence and being of G-d Himself , Who transcends the ten S’firos; and 2) the revelation is drawn into the Aseres HaDibros (including as “Anochi” is one of the ten), as Torah is connected with the Seider Hishtalshlus, which is expressed by the number ten (Ten S’firos, Ten Utterances), to the extent that it also has an impact on the Seider Hishtalshlus itself, reaching even this lowest world (as our Sages say that the sound of “Anochi Havaya” spoken was emitted from all four directions and from the heavens and the earth, “a bird did not chirp, nor did foul fly, an ox did not moo, etc.”) […]

6. Accordingly we can understand the specific accomplishment of this generation, the generation of my revered father in-law, the Rebbe, leader of the generation:

We have repeatedly discussed the tremendous innovation and height attained in this generation – the last generation of exile and the first generation of redemption (as discussed above in Section 2) – that presently we are at the end and completion of “our deeds and our avoda” of the Jewish people throughout the course of all the preceding generations – to complete the final refinement of exile, in the words of the Rebbe, my father in-law, “polishing the buttons.” Our avoda entails bringing the redemption about in actually for this generation and for all the preceding generations!

That is, in this generation we are completing “our deeds and our avoda” of the Jewish people throughout all generations to draw down (through the service of G-d in the physical world) the revelation of eleven into ten – meaning that the lower realms (ten), as they remain in the realm of physicality, should be prepared and ready to receive the revelation of the very essence of G-d (eleven).

This dynamic is alluded to in the date of the hilula of the Rebbe, my father in-law (when “all his deeds, his Torah, and his service” are revealed and attain perfection) – the tenth day of the eleventh month. That is, the revelation of light (day) of ten is joined with and comes together with the (chodesh, month, meaning) chiddush of eleven (which transcends Seider Hishtalshlus, the entire natural order). The (chodesh, month, meaning) chiddush of eleven is draw into the revelation of light (day) of ten.

(From the address of Shabbos Parshas Yisro, 20 Shvat and Monday of Parshas Mishpatim, 22 Shvat; Seifer HaSichos 5752, pg. 345-348)

 

 

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