Entire Chof Beis Shvat Nun Beis Sicha Translated, Verbatim
In honor of Chaf Beis Shvat, you can finally see it for yourself.....In this sicha, the Rebbe specifies when exactly the new avoda of malchus for the Nshei Ubnos Yirael began...and how it is bedavka this piece that will be the final piece in making this world a home for G-d, Essence fully revealed in the world, for which the Nashim Tzidkaniyos, the Righteous Women, of our generation, will be credited for!!!
(Thank you ND Zweibel for half hour daily shiur on the nun alef nun beis sichos, M-F 9 – 9:30 am . Please send me your whatsapp # to receive access, daily reminders, and recordings to listen to at a later time - no charge)
Shabbos Parshas Yisro, Chaf Shvat and Leil V’yom Beis Parshas Mishpatim, Chaf Beis Shvat Taf Shin Nun Beis
Ois Alef :
Chaf beis Shvat is tied in with bracha/blessing, as is alluded to in the number 22 – Chaf Beis – which when reversed, is B’cha/In you – alluding to (the blessing) “B’cha Yivarech Yisrael/Through you will be blessed Yisrael”, in that this is the day on which from here, through it, Bnei Yisrael/the Jewish Nation, are blessed in all their inyanim/affairs.
More than that; the day of “B’cha/In you” (chaf beis in reverse), is itself blessed, as is understood from the simple meaning of the explanation on (the verse )“B’cha Yevarech Yisrael” , in that the blessing (of Menashe and Efraim, who were blessed with this blessing), blesses all of the Jewish people.
Through this way, with the two together we have it that 1. This day itself (b’cha-letters of chaf beis shvat) blesses - and 2. in it ”will all of the Jewish people be blessed”.
“B’cha”, is such a blessing that from it come additional blessings, more blessing and more blessiing, to infinity - and until the end of thel“olam/world”, - Olam means world, but comes from the word concealment” – so the blessing will take us out of the days of the hidden and concealed”.
Ois Beis .
Similarly, it is understood in regards to the day of the day of the yahrtzeit on chaf beis shvat this is a day of blessing, as from this day all of the Jewish People are blessed with the blessing of “B’cha Yevarech Yisrael/through you are the Jewish people blessed:
For the Jewish people, a yahrtzeit is tied in with elevation, as is stressed through the custom to say kaddish on the day of the yahrtzeit, due to the new level of elevation, an elevation incomparably more than what is already in the neshama/soul.
Also, the yahrtzeit is a day that on the soul departed from the body, which is in affect a hiding and concealment of the revelation of the soul of a Jew, the soul which is literally “a piece of G-d” in the body! - which is on its own already the greatest concealment there could be , G-d have mercy– but the intent in this (as in all downs) is that it will bring to a greater elevation. And every year on the Yahrtzeit/date of passing, the elevation increases to a level incomparably greater than the elevations prior . This is in regards to the soul that departed as well as for those that are yet sous in bodies (alive ) who have had a connection to the departed soul . This (elevation) adds to them in the way of long days and good years that are filled with Torah, mitzvoth and good deeds.
In addition, and mainly, the elevation brings forth the true and complete redemption is the elevation of the soul through “Heikitzu Uranenu Shochnei Afar/wake up and rejoice, dwellers of the earth” - (resurection of the dead), as is known, that the intent of the completion (is also of the soul) , specifically when we have body and soul together through tchias hameisim/resurrection of the dead - as well as in those of Bnei Yisrael/Jewish people who had a connection with the soul –like it says that ”death will be obliterated forever and G-d will erase the tears from every face etc”.
It is understood that when “the tears will be erased”, it will be G-d himself who will erase the tears! (Umacha Hashem Elokim Dima’a).
And it won’t just be a nullification of the tears that were shed prior – like the simple meaning of the concept of erase – but rather, it will affecdt an even greater elevation , as is alsi understood through the explanation of the word “Dima’a/tears”, which has the gematria/numerlial value of Kuf Yud Tes – 119.
The intent in this is that numerical value of the word dima’a/tears, lacks one (numeral) from the number 120, signifying that it is lacking one of the 120 aspects of the name Elokim
So through the act of G-d Himself (who is “One”), erasing the tears –we will thus have the completion of 120 (numerical value of dima’a/tears with the inclusion of “One”).“And thus his days will be 120 years”, like it was by Moshe Rabeinu – “Ben Meah V’esrim Shana Anochi Hayom- I am 120 years old today”. “The day which filled my days and years”; the fulfillment and completion of the days, be it in physical or spiritual, and the continuation in this until there is eternal life, the complete and true redemption.
Ois Gimmel:
This concept, the elevation that transpires through death, is stressed specifically on the yahrtzeit of the daughter of the Friediker Rebbe, the nasi/leader, of our generation, on Chaf Beis Shvat. (For)in addition to her merit, there is also the merit of her father. In particular, a daughter has a special connection with her father, and (here), she was educated through him etc:
For the Nasi Hador – Nasi from the word “uplift” – lifts up and carries the whole generation –therefore “the Nasi is all”. From here it is understood in regards to His daughter, that all her affairs - including and specifically her passing –accomplishes an elevation in everything.
And especially that her yahrtzeit/anniversary of passing (chaf beis shvat) falls out in the same month as her father’s passing (yud shvat); for the elevation and the uplifting of the Nasi of our generation is found in a more revealed way on his yahrtzeit, as is known, that at that time, there is an elevation of all his accomplishments and the torah and service that he did all the days of his life. This (elevation) is revealed down here below, until it “accomplishes the salvation in midst of the land”.
Until we have the completion of the elevation and uplifting – in the souls that are above, and in all the Jewish people down here –(which culminates) in the revelation of geualah shleima va’amitis/the complete and final redemption.
And especially our generation, which is the last generation of exile and first generation of redemption - like the nasi/leader of our generation, the one whose yartzeit it is, acknowledged many times - that everything is already completed, and all that is needed is to receive pnei mashiach tzidkeinu/the face of the righteous Moshiacha, in actuality , so for sure it is understood that in between (the Nasi’s passing and the final redemption), if there was a concept of passing – like there was on chaf beis shvat four years ago (taf shin mem ches), this is only in order to bring about the particular elevation that is still missing – the elevation of the complete and true redemption!
And through this , the blessing on the day of chaf beis shvat is understood; becha Yevarech Yisrael – the blessings that continue to ever y Jew, and to every single individual and the whole of Yisrael. And specifically the Nshei Ubnos Yisrael – particularly through those that conduct themselves according to her (the Rebbitzens) leading example and guidance. Blessings in all affairs – be it spiritual or physical , and in spiritual and physical together, and in blessings like these, where each blessings creates infinitely more and more blessings until there is no end!!!
Ois Daled :
Because the yarhtzeit of chaf beis shvat is connected to the Friediker Rebbe (the father of the nifteres/departed), and in particular (like we said above), being that it falls out in the same month (shvat) of the Friediker Rebbe (the yahrtzeit is when all his accomplishments, Torah and service stand out in a revealed way) - it is understood that to this day there is a connection with the general focus/style of the service of the Rebbe, and therefore, of the entire generation – because the Nasi/leader, is everything (“Ubsar Reisha Gufa Azil”/The body follows the head)
Together with this it is understood that the yarthtzeit of chaf beis shvat was a certain amount of years after her father’s passing, and this falls out another day of the month, much later than the yahrtzeit of yud shvat – there is something unique here, in the continuation and the addition to the day of his passing!
And we could say that this is alluded to also in the number of the moth – shvat – the 11th month – and the date of the month- chaf beis/ 22 that comes as a continuation and addition of the 10th day of the month, the day of the yahrtzeit of the Nasi of our generation, as will be explained shortly.
And from this we must derive a lesson in service for this generation specifically – being that we are the generation of the Nasi of our generation, and the nassi hu hakol/is everything, and specifically - a lesson that is relevant to the service of nshei ubnos Yisrael –being as they are connected to the yahrtzeit of the daughter of the nasi.
And specifically because in these days – around the days of chaf beis shvat – is established the international kinus hashluchos (and it ends on Chaf beis Shvat), as will be explained shortly.
Ois Hei
And it should be understood according to what was said above, regarding the Torah portion of the week, parshas Yisro, the Parsha of matan Torah, about the two ways of the aseres hadibros/10 commandments –
1. The first two commandments which where was said by Hashem(Vayidaber Elokim Es Kol Hadevarim Helah Leimor/And Hashem spoke all these words, saying), and:
2. the latter eight commandments that were said by Moshe Rabbeinu.
The fact that it was Hashem who spoke the words “Vayidaber Elokim Es Kol Hadevarim Helah Leimor/And Hashem spoke all these words, saying”, is what gives Bnei Yisrael/The Jewish people, the kochos/capabilities to make a dwelling place for Hashem/G-d in the lower worlds – so that the very Being and Essence of G-d will be revealed in the lowest place!
And about this, we could explain two matters:
1. The revelation of the Essence of G-d and thus
2. The drawing down into the lower worlds.
And in greater details:
1. A dwelling for the Blessed be He, although, kaviyachul, it’s not the Blessed one Himself
2. The revelation of Hashems at His Essence Himself, “Vayidaber Elokim etc.”,
And thus, there was in the 10 commandments the two superior aspects :
1. The first ones which were said by G-d empowers us to affect the drawing down of the Essence of G-d
2. And the second , that was said by Moshe, empowers us the drawing down into the lowest world , in these matters (so that it won’t cause the nullification of their existence, due to the actuality of the revelation from above).
Through this, in the first commandments themselves, there were actually both of these matters.
1. The revelation of 11 (The “One” that is in the 10 –the Hashem is “One” , theHhead of all the commandments –( Anochi Hashem Elokecha/I am G-d your G-d) ,in a way of “ Ant Hu Chad V’lo B’chushban”/You are one, and are not a part of a calculation. This is the aspect of the pnimius/inwardness of the attribute of Ketter, the Essence and Being of the Blessed that is above the ten sefirot/ attributes
2. This revelation is drawn down into the 10 commandments including “Anochi” as one of the 10), like the Torah connects with the Seder Hishtalshelut/the chain like descent, which is founded in the number 10 (the 10 attributes, the 10 maamaros through which the world was created etc.) until it affects the seder hishtalshelus/chain like the descent itself, in the lowest world (just as the revelation of G-d’s Essence affected nature when G-d said the commandments, as our sages tell us that the voice of “Anochi Hashem” came from all the 4 winds of the world, and from heaven and earth, and “a bird did not chirp, a fowl did not crow , an ox did not moo etc.”)
True, by Matan Torah the revelation of “Vayidaber Elokim” etc. was from above (as we see, it is the “I” that begins , as in “Vayered Havaya Al Har Sinai, Vayidaber Elokim/And G-d descended on Mount Sinai, and G-d spoke),therefore the revelation in the lower worlds was only a one time occurrence) and “Bmshoch Hayovel” – it was with the sound of the Shofar that Klal Yisrael stood at the foot of Har Sinai, recipients of the Torah that silences all dissension, so when the shchina departed from Mount Sinai –it says “ Hema Ya’alu B’har” – they will ascend the mountain, because Har Sinai remained as it was before. The revelation at that time was in a way that caused the nullification of the existence of the lower world (their souls departed, a bird didn’t chirp etc. ) , because the lower world – the aspect of 10 – from the apect of its own matters – was not able to receive, (in completion), the revelation of “Vayidaber Elokim etc. “, the aspect of 11 –(Yichud of Hashem that transcends creation)
That is when they were empowered to draw down the 11 into the 10, yet in the revelation below, it remained mainly the revelation of the aspect of 10 (the 10 of the chainlike order of descent and the 10 commandment’s), which is not like the revelation of the 11 of Vayidaber Elokm etc.. This (level of revelation) was concealed after Matan Torah,whereupon they heard the words of torah from the mouth of Moshe Rabeinu , in order so that also the lower world, from their matters (at the level they were at), - could be able to receive it.
The completion of the intention of this (empowerment) is so that the Jewish people, through their own efforts, (and not through the means of the revelation from above “Vayidber Elokim” etc.),(but specifically) when they are enclothed in the lower worlds.
(“Azalta lkarasa holech b’nimosi “/when you come into a city, you follow their customs) –thus they will draw down the revelation of the 11 into the 10 through the transforming the lower world (10) so that it could be a proper vessel to receive the revelation of 11 ie. through learning torah with our physical speech in a way of “ta’an leshoni imrasecha”/my tongue will answer your words – the words of Hashem mamash/actualy!
And they will do their service in the world in a way that the lower worlds themselves become a vessel and dwelling place for G-d. In this way, the revelation of the 11 descends in a way that is permanent and eternal – in the way that it will be with the completion of the revelation in the true and complete redemption – in the way that it comes (not from the power of above, but ) through the lower world ,according to their own ways and parameters. (the transcendent light from above will merge with the reality of the way the world works below!)
Ois Vav: Through this we have a new understanding for this generation, the generation of the Rebbe, Nasi Doreinu.
It was spoken many times about the chiddush – novelty - and the specialness of this generation – the last generation of galus and first generation of geualah (like was said above ) – that in this generation will be the completion of the service and accomplishments of all Bnei Yisrael throughout the generations prior, to finish the last clarifications of exile, and as the friediker Rebbe said, to “polish the buttons” – our service will culminate in bringing about the geulah for all the prior generations!.
It could be said , that in this generation we finish the service and accomplishments of the Jewish Nation for the duration of all the generations, to draw down through the service of the lower world, the revelation of the aspect of the 11 into the 10, so that the lower words (the aspect of 10), from the aspect of its parameters, will be prepared and ready to receive the revelation of the Essence of G-d Himself! – (the 11).
And we could say that this concept is alluded to in the Yartzeit of the previous Rebbe – (on the day that all his accomplishments and Torah and service are found in revelation and completion), - the 10th day in the 11th month : The revelation of light (yom) of the 10th connects together with the (11th) month /chodesh , from the word “chiddush” renewal., the 11 is (yichud of Hashem which is ) above seder hishtalshelus/chain of order of descent, so that we have the month (of 11), month/ chodesh from the lashon of chiddush/renewal, being drawn down into the revelation of the light of the day which is 10. (yud shvat)
Ois Zayin
THIS OIS IS A VERY ESSENTIAL PART OF THE WHOLE SICHA!
In the generation of the Nasi of our generation, there are a few stages and time periods, and in general there are three stages:
1. The 10th day of the 11th month- (yud shvat, of year taf shin yud) – This marks the completion of the time period of the service of the Friediker Rebbe , when he lived his life in the world of judgment.
2. The day after the histalkus/passing of the Friediker Rebbe - This was the 11th day, of the 11th month,(the first complete day after His passing) and specifically the year after, the year taf shin “yud alef” – when it began the drawing down and novelty of a new time period (era) “Vi”nitlu Hameoros/and the luminaires were hung”, as the seventh generation from the Alter Rebbe(or the ninth generation from the Ba’al Shem Tov) were strung.
3. The time period (era) that came after the passing of the daughter of the Friediker Rebbe, on chaf beis shvat of the 11th month (shnas tismach).!
And we could say that these three time periods express the three levels in the completion of making this lowest world a home for G-d!, the drawing down of the aspect of the 11 (Yichud of Hashem which transcends creation) into the aspect of 10 . For in order (for this intense light to) be able to be manifest within the parameters of the lower world!, the avoda/service needs to be level after level, from below to above!!!
The three levels are 1. The service 2. The revelation 3. The completion
1. The service - till the completion of the service: in the world, on the level of the aspect of 10, in order to prepare the world to receive the revelation of 11 –( G-dliness that is above the world ), so that it shouldn’t nullify out of existence ( like it was by matan torah). But in this (service), what is mainly stressed in the revelation of the concept of 10 is in the 10 itself, in order so that this world should become a keili for the 11. And this is done in a way that there is still recognizable a difference between 10 and 11, in that “ Mhai Taama Gufa/for this reason ,this needs to be in the parameters of 10 and not 11.
The generation of the Frie’diker Rebbe was dor hashishi/sixth generation from the Alter Rebbe, still in the masculine realm of the six sefiros. So until the dor Hashvii, the focus was mainly on the masculine avoda of the 10 – the linear– self-perfection, iskafya, mesiras nefesh mamash etc. At this point, the revelation of the 11 in the 10 was in the understanding that the purpose of Torah and Mitzvos is to draw down G-d’s light to make this world a home for G-d etc.. Yet at this point, G-dliness and creation remained distinct and apart.
2. The revelation of the 11 itself (Atzmus), until the 10 becomes elevated to 11. True, the 11 affects also the 10, but the main thing that is stressed is the revelation of the 11 (in this way the 10 is included and becomes a part of the 11)
The nesius of our Rebbe began dor Hashvii, the generation of Malchus, the Feminine era– which began with the revelation of the 11 lights of Hashem . In practical terms, this era is when the unbound, undefined, uninhibited, unlimited “wild side” of Hashem began being revealed to the world - be it through the introduction of mivtzoim, shlichus, as well as all the Rebbe’s sichos and maamarim that were so “out of the box” as compared to the rest of the frum world, the utilization of media, ie. Broadcast on radio and even television. In this era, while the two sides are beginning to come together, the main focus was on the G-dliness of everything, the revelation of the 11, the “wild side” .
3. The completion of the connection and unification of the 10 and 11 –so that the lower world, 10,(from the aspect of their matters) – and the eleven (from the aspect of its matters) become a dwelling place for the Essence (Atzmus) of the Blessed itself! – Together with this, that it be a dwelling place for Him, (though the (world) is still something separate , kaviyachol from the “Dweller” Himself, at a level where 10 is still somewhat separate from 11)-until the dwelling in the lower world (finally) becomes one with the Dweller, as is the known saying “that the Yesh/being of the creation is one with the True Yesh/being”.
This era, heading towards Kesser, finally completes the unification process of the transcendent G-dliness with creation, 10 and 11 , beginning with recognizing that “ein od milvado” - there is nothing but Hashem - continuing with revealing the G-dliness and transcendent holiness in the 10, in recognising that the physical, the mundane, the pleasure etc., every aspect of creation, is Hashem Himself , till the lowest of low, step by step, layer after layer, reveals that beneath the surface it has an even higher light of Hashem than ruchnius, spirituality - because Gashmius is rooted in Atzmus/Essence, while ruchnius is sourced from Ohr Ein Sof, a lower light of Hashem. Finally, when it is apparent that all is G-d - that there is nothing other but G-d – even that our bodies are but G-d (bodies are higher than the soul), then the dwelling in the lower world becomes one with the Dweller.
And we could say that two last inyanim/concepts, correspond to the two levels in the 11 itself:
1. The aspect of eleven which is similar to and related to ten, (and therefore, the eleven has an effect on the level of ten or in the way of bittul/nullification, like it was by Matan Torah. Or in a way that the aspect of ten, from its own side, maintains a separate existence from the eleven.
2. The aspect of eleven that alludes to the Essence of G-d, “Ant Hu Chad Vlo B’chusban” /The level of unity of G-d that is not included in the count of the numbers at all in regards to the ten and the eleven, and therefore, it has in its power the koach to unify both of them in completion.
Ois Ches
And so according to this, we could say the difference between the 3 stages that were spoken about above is as follows.
1. The 10th day of the 11 month (yud shvat)refers to the completion of the service of clarifying the “shirayim”, last bits of the end of galus, to polish the buttons. And in the genre of what is said, that “the end and the completion of the service for the duration of the generations is to draw down the “11” into the“10”, yet this was but in a way that they still remained two separate things (from the view of the parameters of the world):
The tenth from the aspect of the days (Yom Yud), and eleven from the aspect of the month (shvat), yet because the level of 11 (the level of Vayidaber Elokim etc. which is above the world-) was (at that time period) still not completely at home in the world, “the (aspect) of ten” -therefore we still didn’t have the chiddush/renewal of 11 (yet).
True, in the service of revelation, (because from (tenth) “day”, we have the concept of light and revelation), yet this light and revelation is expressed only on the level of ten (as is explained in sicha of taf shin nun, ches alef, page 235 and on), that the context of the service of the Friediker Rebbe in the “world of judgment” was focused on the revelation of the ten (self-refinement, bittul etc) .
2. The day after (the Friediker Rebbe’s passing)– the 11thd day in the 11th month, yud alef shvat - refers to something added after the service of the tenth day of the eleventh month (This new level) is where we attain and elevate (via the rule of “ma’alin b’kodesh – elevate in holiness) the revelation of the eleventh day, yud alef shvat, in a way that it elevates the revelation of tenth day to the level of the eleventh day.
Now because we have the number eleven here – from the aspect of the month (shvat is the 11th month), as well as from the aspect of the date (yud alef of shvat), therefore, (on this day), the (koach) of eleven is (revealed both) in the way that it is drawn down to be received (like the moon, the month)., as well is in the way of a mashpia/giver (the sun - the day). Yet all this the is only on a level of eleven which is relevant to, and about, the 10. (this level is the first aspect of eleven that the Rebbe explained at end of ois zayin)
3. Through this itself we attain afterwards a level that is much higher–because we are holding already after the completion of all the clarification – and (today) we are even past “polishing the buttons etc.!!! “– All we need to do is be prepared to receive the face (or pnimius of) mashiach tzidkeinu! , which is the completion of the eleven, totally, so that it’s not just similar to the ten, but rather, in affects the connection and unification of the ten with its aspects, with the eleven and its aspects ,as is alluded to in “chaf beis shvat”:
(Now the Rebbe will elaborate on what it means to unify the ten –which is the orderly nature of the world, with the eleven, which is the infinite , unbound, transcendent level of G-d, so that they are One. This unification reveals Atzums, Hashems Essence, in the world, and is the new service of G-d as of Chaf Beis Shvat 1988 – a service that has never been done prior , as you will learn below)
Chaf Beis is 11 double(its 11 days from 11th day in the 11th month). That is , that in the days of the month itself – we have two times 11 ( in addition to the fact that it’s in the 11th month). And we could say that this teaches us about the purpose of the completion of the 11(the completion of the service of the 11 is the complete unity of the 10 with the 11), so that also in the degree of the revelations and the degree of mashpia/giver (alluded to by the “day”),we have eleven in a way that the( eleven) elevates the ten (the lower aspect), as well as eleven on its own, from the aspect of the essence of the mashpia/giver ; eleven in its purity mamash, from the aspect of the Essence of the Almighty Blessed be He , and in this way – we connect both together.
That is, after we have the completion of the ten and the eleven (shvat, the 11th month) ,which is the completion of the service of Bnei Yisrael to draw down here below the aspect of eleven into the ten commandments (they were given from above to below during Matan Torah), we then add another time the number 11, “Echad Asar Yom Mechorev/11 days from Chorev “ – which brings the revelation of “Becha/22” corresponding to the 22 letters of the Hebrew letters of the Torah.
And we could say that this teaches us about the higher level that is in the Torah ,in a way that it is bound up with the (light of ) eleven (Torah chadasha is Torah from the level of Atzmus/Essence) . And eleven, when it is doubled (it is much more elevated than eleven itself), is higher than the level of Torah which is expressed in the ten (the 10 commandments). This is the Torah which is one with the Essence of the Blessed Be He– “Oraisa Vkudsha Brich Hu Kulah Chad/the Torah and Hashem are One”, (Torah chadasha, Toras Moshiach) . This (level of Torah) is alluded to in the numerical value of “Becha/22” . This word (Becha) refers to the Holy One Blessed Be He (Becha Hakadosh Baruch Hu, the Essence of the Blessed (Becha-in You).
So that through the twenty two letters of the Torah, a Jew become unified with “Becha”, the Infinite Essence of the Blessed Hashem. And this continues in all his affairs and details (which come from the phrase in the aspect of ten, ie., the ten attributes of the soul etc.) in a way of “Becha Yevarech Yisrael”, so that Yisrael (every single Jew and the nation of Israel), are blessed with all the blessings, from Becha - from Your Essence!
Ois Tes
And we could say that this is also alluded to in the name of the nifteres, Chaya Mushka.
Chaya, from the word Chaim/life, alluding to and referring to, the general life of the soul – (chelek eloka m”maal mamash/the soul is a literal piece of G-d Himself!), that is drawn from the source of life , the Essence of G-d, the Blessed!
In the life force of the neshama/soul itself, there are generally two levels (of how it enlivens the body):
1. The general life force which is internal – this is the light and life force of the neshama which is enclothed in an internal and detailed way in the body – and is in the inner kochos/abilities of a person –
2. The general life force which is transcendent, above being enclothed in the body in an internal way –generally, this force manifests in the transcendent attributes of the soul, desire and pleasure.
And we could say that these two ( levels of life force) allude to two things in the name Chaya Mushka:
Chaya refers mainly to the inward life force, the aspect (of life force) that is enclothed in the body.
Mushka – is a type of scent of good spices – (which we make on it borei minei besamim ;according to many opinions, this is one of the eleven spices of the ketoret, (Mor) –
So (Mushka) refers to the transcendent kochos of the soul – as is known, that scent is a thing that is transcendent ( unlike food that we taste , and then it gets digested and becomes blood and part of our flesh) ; scent revives the soul! (that’s why we make a blessing Borei Minei Besamim on Motzei Shabbos, in order to revive the soul who is sad about the departure of the Neshama Yeseira/Extra soul of Shabbos that has departed)Because scent, (which reaches the transcendence of the soul) has in its power to draw down new vitality into the body! And even more than this – the soul gets pleasure from scent!.
And in general, in the five names of the soul which she is called, nefesh, ruach, neshama, chaya and yechida – Chaya refers to the Nefesh, Ruach and Neshama (the internal life force of the soul) and Mushka (scent) refers to the Chaya and Yechida( the transcendent life force of the soul).
And in detailing, we could say that Chaya refers to the life in the soul – (the aspect that is closer to the internal aspect) and Mushka refers to the transcendent aspect, the yechida –the transcendent of the transcendent, the soul of the soul. And even more, in regards to the Essence of the soul, (which is higher than even the five names that the soul is called) , as from there, from the Essence, is drawn down the scent of a new vitality (and pleasure and delight – hana’a v’taanug) into the soul of a person!
And when these two words, Chaya and Mushka, come together as one name of a person, - this demonstrates the connection and unity of these two concepts together – that the revelation of the transcendent and essence of the soul (eleven, corresponding to the eleven spices in the ketores), which is drawn down and is enclothed (not only in a transcendent way, like it is for scent itself, but also) in an internal way, into the body and into the ten internal attributes!
And we could say that this comes from the aspect of unity in the soul, in a way that she is one with the Unity that is above – “The One that Unifies”. And more than this – from the Essence of the soul (Lah/to Hashem ) in a way that it is one with the Essence of G-d Himself, Yisrael and Kudsha brich hu kulah Chad/the Jewish people and G-d are one!. For this elevates the transcendent and internal aspects of the soul, and therefore, it has the ability to connect and unify all the five names of the soul together in a revealed way!
And this thing is accomplished in a revealed way through the Torah, (as is known, that through the Torah, it is revealed how Yisrael and Kudsha Brich Hu are one).... that also in the Torah there are these two levels, and the connection of them (the 2 levels in the Torah, that of the 10 aseres hadibros and that of the 11, the “One “, the Unity of the ten) – and the 22 letters of the torah – the alef beis – are what connects them.
The revealed of the Torah – which is the inner life force - and the deeper aspects of the Torah – which is the transcendent scent, “Sod Ta’ami Umesater Tfonosi” In that the revealed parts of the Torah connects the revealed parts of the Neshama/soul with the revelation of Kudsha Brich Hu/Holy Blessed Be He – while the hidden of parts the Torah connects the hidden of the neshama with the hidden of Kudsha Brich Hu/Holy Blessed Be He.
And through the binding of the two together – (Chaya and Mushka) – through the power of the Essence – (that is above the hidden and concealed) – it makes them one entity together, in a revealed way -so that also the hidden of the Torah and the hidden of the soul and hidden of Kudsha brich Hu - until the Essence and Being of the Blessed one, come out in a revealed way mamash/in actuality, in the revelation the Holy One Blessed be He, of the Torah and the revelation of the soul.
And in the language of the text of the beginning of Parshas Mishpatim “V’elah Hamishpatim Asher Tasim Lifneihem”, it can also be ( understood that the word ) “tasim” is from the word “Sima”/ hidden (and the treasure) which is in the Torah - the pnimius/inwardness of the Torah (that on its own, is hidden and concealed), is found in a revealed way (V’eileh – and these), till it is (found) in a way of “lifneihem/before them, to their inwardness/– L’pnimiusam /, “Like a set and prepared table for eating is in front of a person”
Ois Yud
Through this we could understand the energy – koach, that we receive in order to effect the chiddush/novelty that was added after chaf beis shvat, so that also the world (the ten) should be prepared and worthy, to receive the revelation of the eleven (Hashem that transcends the worlds), a dwelling for the Blessed Be He in the lower world in actuality and in completion, with the complete and true redemption.
Through this (it will be ) that the essence of the soul of a Jew, ( which is completely one with the Essence of Hashem), is found in a revealed way, in the inner ten attributes of the soul– (as is alluded to in the name of the departed -, in addition to what is alluded to through the date - chaf beis, the twenty second day, of shvat of the 11th month as was discussed above) –which also gives the koach/strength, to accomplish in the world, until it is that in all the seder hishalshelus/ order of decent in creation which is expressed in the 10, there is the drawing down and revelation of the 11 – the “Ant Hu Chad V’lo Bchusban/the aspect of G-d which the One and not counted in the numbers” . This is in order that the whole world, the lower world and all her “inyanim/matters” – should become a dwelling place, for Him, for His Essence.
Ois Yud Alef
So based on the above, we could understand why this chiddush of chaf beis shvat is expressed specifically in relation to (the passing of) the daughter of the friediker Rebbe, the Nasi/leader of our generation:
For just as in the redemption of Egypt, our chachamin say that in the merit of the nashim tzidkaniyos/righteous women of that generation, the Jewish people were redeemed from Egypt, so too will it be with the final geulah/redemption in the future to come, (about which it says “just as in the days that you went out of Egypt, so too I will show you wonders”), in that it will be in the merit of the nashim tzidkaniyos of generation of that generation , as our sages have said, “the generations will not be redeemed, but only in the merit of the nashim tzidkaniyos/righteous women that will be in that generation” – And specifically as it is elucidated in the kisvei Ari/writings of the Ari, that those in the last generation of galus are reincarnations of the generation of the redemption of Egypt!!
This explains some of the reasons for the exclusive great efforts that the Friediker Rebbe put into educating and guiding the nshei ubnos yisrael/women and daughters of Yisrael, in all matters of yiddishkeit, Torah and her mitzvoth, inclusive of – the studying of chassidus and spreading the wellsprings outward – because when we’re talking about the last generation of galus and the first generation of redemption, its more relevant to the service of the nshei ubnos yisrael/ the women and girls of the Jewish people, because in their merit, we will be redeemed!!!
And if these things were said in regards to the Jewish women and girls, how much more so the daughter of the Rebbe himself, who was educated by her father, the Nasi of our generation. And even after her passing, her influence continues to be drawn down, and specifically that after her passing, so many of bnos yisrael are called in her name – and through the way they conduct themselves we see a live example – neshamas chayus begufim chayim/souls alive in bodies – that they were educated in her spirit and her directives, and her example ( like the daughter of the nasi /leader)-
And through this we could say that the reason that after chaf besi shvat ( the passing the daughter of the Friediker Rebbe) brought on the final piece/segment in the preparation of the world (to make a dwelling place for Hashem) for redemption, because the completion of this inyan/matter comes through, and is in connection to, the Nshei Ubnos Yisrael/the women and girls of the Jewish people.
Ois Yud Beis:
The superiority of Nshei Ubnos Yisroel, in the avoda/service, of making a dirah “lo” yisbarech bitachtonim/dwelling for Him in the lower worlds, (which is the unifying of 10 and 11- world with Atzmus) –will be understood by prefacing with an additional explanation on what was said above, in regards to the making of dirah b’tahtonim:
Being that Chazal use the lashon of “Dirah B’tachtonim”, it is understood that we must understand the content of this matter through the comparison to a person’s home in the physical world, which evolved from this context of the dwelling place from above.
We plainly recognize that even though a home could technically be expressed as a designated place that a person could reside in, (very simple and basic) nonetheless, the completion of the home is - when it is a beautiful home, with beautiful furnishings etc. until it has the three things that give harchavas hada’as to a person: A beautiful home, a beautiful wife, and beautiful furnishings. (lashon na’eh)
We can say, that when it comes to a dwelling, then on a basic level, there are two inyanim:
1. The dwelling is completely nullified to the person that lives there; all the details of the home (properly) serve him, and in this is expressed ones whole existence.
2. The beautiful Dirah gives harchavas Hada’as to the person.!!!
And similarly, it is understood in regards to a dirah b’tachtonim, that the completion of the dirah B’tachtonim is davka when it is a Dirah Naeh –a beautiful home, with Keilim Naim, beautiful furnishings, which allows for the Yid to conduct himself in a pleasant way (as is befitting Knesses Yisrael/the congregation of Israel, who are an “Isha Naeh”).!!!!!
We could say: In addition to this, that we make from the lower worlds a dwelling place for Hashem in a way that is proper according to the letter of the law, we also have to make it a beautiful dwelling –according to the halacha that ”everything that is “Lshem Hakel Hatov/for the Good Lord, should be from the pleasant and the good; if one builds a shul, it should be even nicer than his house etc. “Ze Keili V’anvehu -This is my G-d and Iwill adorn Him”. We make our mitzvoth beautiful before Hashem, ie. we , make a beautiful sukkah before Him, have a beautiful lulav etc.,
And through this, it is understood that this mandate includes all the work of making this world a dwelling place for Hashem, for everything has to be in the way of a “beautiful (home)”. This is not only relevant to the completion of the tachton/lower world, but also to the “Ba’al Hadira/owner of the dwelling – Hashem – for a beautiful home broadens the mind Marchiv Hada’s) of Adam Haelyon –the Superanl Man, kaviyachol!!!!
Ois Yud Gimmel.
And the explanation on this :
The completion of the unification of 10 and 11, which is done through our deeds and work (as is stressed on the 10th day of the 11th month, and in the completion of the revelation - on chaf beis shvat) brings forth a chiddush/novelty that was never present before!!!
(and therefore, the geualah ha’amitis v’hashleima)- when there will be the completion of the making a dwelling place for the Blessed Be He in the lower worlds ( the revelation of light of the Infinite, Blessed Be He in this physical world ), so that the 10 become one entity with 11 –is dependent on our deeds and actions throughout the duration of galus/exile.
From the aspect of the revelation of 11 itself (the level of the transcendent light on it’s own), the way that the lower realms could receive it is through the nullification of the entity (Parcha Nishamasan/their souls expired at the revelation of Mt. Sinai) ; From the aspect of the revelation of 10 itself of the lowest realm it unifies truly with G-dliness , but only on the level which is in relation to the creation - but not the level of G-dliness that transcends creation(11)
Through the service of man below, with the purification and clarification of the lower worlds, we accomplish , that also the lower worlds, ten, from their matters, will be a dwelling for G-d, not only on the levels of Elokus/G-dliness that are relatable to the worldly reality –- but also the level of Elokus/G-dliness that is not relatable to worldly reality - until we have the revelation of the Atzmus/Essence and mehus/being!!! and more than that it be just “a dwelling for Him”, the Blessed, it become also one entity “kaviyachol”) with “Him”, the blessed (for the “substance” of creation itself is in reality, the “substance” on the True One!).
And the chiddush/new revelation here, is not only in creation, so that through the avoda/service of the lower world, creation will be able to receive infinite light which is not relatable to the worldly reality –but also in G-dliness, kaviyachul!!! As is explained in chassidus, that through the service of a person in torah and mitzvoth he accomplishes two things:
1. The light of G-d that is not relatable to the world , which on it’s own , cannot be received in the world (which is why there is tzimtzum), is drawn down into the worlds in a way that nullifies the existence and thus receives the light.
Yet more than this :
2. It is drawn down and reveals a new light from the Essence and being of Hashem! which is higher than the light that filled the place of the space!!! And we could say, more than this, that through the avoda/service of making a dirah b’tachtonim/dwelling in the lower worlds, is fulfilled the pleasure and yearning in the Atzmus Itself, Kaviyahchol – “who desired to have a home in the lower worlds” (And its thighs are pillars of marble” “ this is the world that the Blessed Be He craved to create”), which was desired specifically in the Essence of the Blessed!!!
And we could even say that from these two aspects are derived two points that need to be in a person who is working to make a dirah btachtonim.
1. From the aspect of the first inyan, (the chiddush/novelty in regards to creation), the main service is in transforming the gashmius things in the world, (in the matter of the concealed light of the Blessed), so that they should be proper vessels to reveal Hashem (through making teffilin from physical Klaff, and tzitzis from physical wool etc...), and as a whole – a Dweling Place for Him, the Blessed”, a place which is proper for the revelation of G-dliness and the dwelling of the Shechina, till – the Essence itself!!.
( through the first way that was discussed above, the simple level of dwelling, in which the dwelling is completely nullified to the owner that lives in the dwelling).
2. And, from the aspect of the second concept -(the Chiddush/novelty that was learned above) –it is added that the service must be to build a beautiful home, and have beautiful furnishings (literally) etc. - for these things give harchavas hada'as/state of expansiveness to a person, as explained above!!!!
(And though this second matter of the home, in addition to the fact that all the matters of the home are nullified to the dweller(the home serves him well), is the fact that beautiful dwelling and beautiful furnishings gives harchavas hada’as/creates state of expansiveness, for the person!!!
Ois Yud Daled :
Through this , we can understand that relevance between what was said above ,and the Nshei Ubnos Yisrael:
Because we see that in actuality, that when it comes to the home, clearly, the main decor and beauty of the home and furnishings, be it in gashmius/physicality or ruchnius/spirituality, is dependent on the woman, the Akeres Habayis/the center of the home. And as is known, that the concept of beauty ( and the talent to make it beautiful) is specifically the realm of the woman -. Isha Naeh – beautiful woman/, Kallah Naeh Vachasuda – a bride that is beautiful and pious. Till it is that, “Ein Isha Elah L‘Yofi – the woman is for no other purpose, but for beauty “ It begins with beauty in ruchniyus,and from there evolves beauty in gashmius”!!!
(footnote 96.) And through this, we can derive the connection (in Brachos Shem), of “A pleasant/beautiful woman” and “beautiful dwelling and furnishings” (the three things that give a state of expansiveness of mind to a person), because the a woman, who’s matters are pleasant, we have also a pleasant/beautiful home and pleasant /beautiful furnishings .
And we could say that this evolved from the fact that so much of that which is (considered) the service of making a “dwelling in the lower worlds”, is dependent mainly on the Nshei Ubnos Yisrael role of the service – that of making it so that the dwelling should be a “beautiful dwelling with beautiful furnishing”.
Here is where this amazing new avoda introduced by the rebbe might have become concealed For over 20 years, only to be appreciated most recently, after the many pieces from all our Rabbeim were put together to form the big picture - ultimately revealing that it is specifically through women taking gashmius/physicality to the next level (above their involvement of gashmius in the past ie. Shabbos Candles, Hafrashas Challah Etc.) that they will be credited with bringing the geulah – for the women are rooted in gashmius/Physicality, so they have the power to Reveal Hashem in The gashmius way more than the men (just like Shabbos vs. the days of the week) - Their Avoda Reveals the Geualh because Harchavas Hada’as/Expansiveness, is the opposite Of TzimTzum – Constriction. So the More Expansiveness the woman brings to the world through taking Gashmius/physicality to the next Level (via the avoda of malchus), the More She takes the World out of TzimTzum, Into Geulah – Till G-d Is Fully Revealed!!!
So when reading further, please take everything that you’ve learned till now in this sicha, Remembering that the New Avoda is Bedavaka in Taking Gashmius to the Next level so that there is Harchavas Had’aas, And bringing it forward into the final paragraphs.
And (this theme) is stressed specifically in the three main mitzvoth that all the Jewish homes depend on the women for – candle lighting for Shabbos and Yom Tov, the Kashrus of eating and drinking, and family purity – roshei teivos are HaCheiN – Grace, and Beauty and Décor – for these mitzvoth affects that there to there should be (in addition to a home for the Blessed in the lower world in general)- a (literally) beautiful home, beautiful furnishings, infused with the beauty (spiritual and physical!) of kosher, purity and holiness!
And through this (making a beautiful home with beautiful furnishings/harchavas hadda’s- expansive atmosphere), in the matter of educating the sons and daughters – for this establishes the foundation of life of every person – we see in actuality that the education is dependent on the mother, and in particular, the education and guidance of small children, and especially when they are very young, is even more dependent on the mother! : She infuses in them , from when they are very small, the liveliness and spirit of Judaism, so that on this foundation, the sons and daughters grow up to be involved in Torah and mitzvoth – in completion, in the spiritual and the physical- in a way that is beautiful and pleasant etc..
We could say, to add to the fact that the children will be involved in Torah and Mitzvos through the regular way – it is specifically the mother who infuses them with the pleasure and warmth (with pleasantness and love that is specific to the nature of the Nshei and Bnos Yisrael), so that their involvement in Torah and Mitzvoth should be in a way that is beautiful and good, so that we can point to them and say “This is My G-d and I will Adorn Him), like is mentioned above in Ois Yud beis – (that every mitzvah must be with the best and finest in physicality!)
Like is apparent– for example –in the good custom of the Jewish mothers to sing to their young children more when they are lying in their cribs – that the Torah is the best, the sweetest, the most pleasant etc. For this influences the child – also when he grows up – an internal love and dearness regarding all the matters of Torah and mitzvoth.
Ois Tes Vav –
The concept of infusing beauty in the home and in all matters of Judaism – we see in a revealed way, in the mitzvah of lighting Shabbat and Yom Tov candles:
Because through this, that a Jewish woman or girl light the holy candles (physical) in honor of Shabbos and Yom Tov with a blessing – it infuses in the home a warm, beautiful and pleasant light of holiness, that lights up and beautifies the whole house – with “Ner Mitzvah V’torah Ohr/the candle mitzvah and light of Torah”, in all the matters of Torah and Mitzvoth!
(Beginning from the fact that through the lighting of the Shabbos candles, she – the woman - welcomes the day of Holy Shabbos on behalf of the entire household (and only afterwards comes the Maariv prayer and Kiddush of the husband).
And the chiddush/novelty in the Shabbat and Yom Tov candles is that it causes that there should be a “beautiful home” in a way that is apparent to the eyes of everyone – everyone could see how the home become lit up and beautiful through the lit candles.
And we could say that this is one of the reasons that the 248 positive commandments, with added 2 “yuds” (corresponding to the fulfillment and inclusion of love and awe that unify the completion in the fulfillment of the mitvoh) is in the numerical value of Ner – candle’ because with lighting candles, it is apparent in a revealed way the completion of the fulfillment of all the mitzvoth, to make for G-d a “beautiful home” in the lower worlds..
Ois Tes Zayin :..And to add to this, this is also hinted to in the name Chaya Mushkah – which is about chayus and the smell of b’samim.
For in order for it to be a pleasant home, there has to be Chayus/liveliness/vitality, in the home – “a leibedike shtub”. ( The liveliness is in addition to the essence of the actuality of the thing..) And more than that, there should felt , the scent of spices – a good and pleasant smell., in ruchnius and in gashmius - because it adds more to the pleasantness of the home (similarly to the way the light of the Shabbos candles infuse the home with a special energy )... (And this idea is even more sensed on Shabbos, because the concept of Shabbos is pleasure!!!).
And in this way, it is also in the spirituality of the matters – that the “beautiful home” is dependent on the service of Chaya inner vitality, and internal energies, and the service of Mushka, the transcendent energies , until in the Yechida of the soul, the is delight(and pleasantness).!!!
For this affects that , in addition to it being a home in the lower worlds in general (that it is nullified to “Him, the Blessed”), she becomes a “Beautiful home” - in the literal meaning of the concept - that the pleasant smell of Mushka affects that in every house, there should be a beautiful scent and energy), pleasant in a way that revives the spirit, and that the soul gets pleasure from it!, and this creates state of expansiveness (Harchavas Hada’as) of a person – this infuses (and in particular, together with the Shabbos canldes), and new light and new vitality in all the household members and in the entire home altogether, until it is so – in the entire world, and in all the “seder hishtalshelus”, order of decent.
Including, and beginning – from the enjoyment and pleasure by the true “Owner of the Home”, the blessed be He (that craved to have for Himself a dwelling in the lower worlds).-
Footnote 112 – we could say, that through the making a dwelling in the lower worlds through pleasure (delight) and enjoyment (the concept of scent), we add to the fulfillment of “He craved/desired a dwelling in the lower worlds”, because through this, there is is made in the lower worlds (from their matters), a kind of “vessel” and “dwelling” for the revelation of the pleasure (desired) that is from above.
Until the completion of “Oro Shel Moshiach”, the light of Moshiach, and “Rucho Shel Moshiach, with the complete and final geulah, that comes in the merit of the righteous woman, as discussed above!
Accordingly, we could say , that the addition of Chaf Beis Shvat (double 11) includes that in addition to making the unity of 11 (the 10th day of the 11th month, until the 11 day of the 11th month) – a home in the lower worlds in general – we have the addition of the second 11, which is that the home should be a “dirah naeh”, beautiful home that is “marchiv da’as”/ gives expansion of mind to Adam Haelyon/Supernal Man. And we could say that through this, (that we make a beautiful home that is marchiv da’as/gives state of expansiveness to the person), it makes it even more emphasized the oneness of 10 and 11, because in addition to it being a “home( that is nullified and serves) to Him, the Blessed Be He - the home in the lower world creates and renews a new level of expansiveness , even for the Above , Kaviyachol!!
Ois Yud Zayin: From this , that we have the lesson for the Jewish women and girls in general, and in specific – for the Shluchos of the Rebbe, may they live and be well – that gathered here from all corners of the globe for the “kinus Hashluchos Olami”:
For in addition to the fact that all of Bnei Yisroel have shlichus from Hashem to make for Him a dirah b’tachtoim (as is discussed many times at length), nonetheless, it is the Nsehi Ubnos Yisroel that have a exclusive shlichus to make a Dirah Naeh, with beautiful furnishings!!!!
This begins with the fulfillment and strengthening of the 3 mitzvoth of the women discussed above, that is given specifically to them in their own homes, ie. eating and drinking kosher, family purity and Shabbos and Yom Tov candles, including – trying so that also small girls- from when they reach the age of understanding – should light these candles (and before they are ready to do alone, the mother should help them etc) Similarly – to influence the Jewish women and girls more, so they should keep and strengthen these above mentioned mitzvoth.
And as a whole- it is incumbent on them (the women), for whom is a major portion of the responsibility and merit to make a home for the Blessed Be He in the lower world ; to have a beautiful home with beautiful furnishings – “and make me a mishkan and I will dwell amongst you” – amongst every single Jew – it begins with themselves and their homes, to make a dwelling and temple for Hashem,, a home of Torah, prayer and kind deeds (like was said many times), through the personal conduct – and also to educate the children and members of the home – in a way which is worthy of a “mishkan” and “mikdash” for G-d, and in particular, it should be a beautiful mishkan and mikdash (Naeh)!!
Including - through this, that we bring into the home, and in every room in the house – matters of Torah, prayer and good deeds, similarly, for sure that each child has in his private space : a chumash(and other various sefarim), siddur, tzedakah box, and what’s good in particular – also a small Tanya. Similarly – to make good resolutions to add and strengthen the area of education of girls and boys, beginning from the youngest, as mentioned above.
And more, and mainly, particularly in this generation – and particularly by the Shluchos, they should live and be well – to influence more women and girls in all matters of Torah and mitzvoth in Judaism, in the realm of observance of Torah, service and acts of kindness, and spreading the wellsprings outwards.
In particular, when we have the empowerment of the Rebbe, Nasi Doreinu, and from the shul and beis medrash, and his home of good deeds( that in it, he is found at times), that here he is busy (in the last ten years of his life in the world of judgment), in Torah, service and kind deeds, and stressed, in the whole chain of matters, and in the spreading of the wellsprings outwards, and this continues afterwards through every single one, in a way that it elevates to holiness, also after it, and continues to add light.
Including, and mainly – in these times – the last minutes before the redemption – to inspire ourselves and all the Jewish women and girls about the great merit of the Jewish women and girls to bring the final and true redemption immediately that comes in the “merit of the righteous women of the generation” as discussed above!
Ois Yud Ches:
And may it be G-d’s will – and this is the priority of all priorities – that so it should be for us in actuality, and immediately, and particularly that we come from Chaf Beis Shvat, “Becah Yevarech Yisrael”, through you is blessed Yisrael – that in the merit and reward of the righteous women, all the Jewish people should already be redeemed, with the complete and true redemption.
And they will gather and rejoice, the dwellers of earth (tchias hameisim), and amongst them the Friediker Rebbe and His daughter that passed, with all the Tzaddikim and Tzikaniyos and all the souls in general, together with all the Jewish people that are presently souls in bodies – for long days and good years, healthy soul in a healthy body – we should go over, without any interruption at all, to eternal life, with the true and final, complete redemption, through Moshiach Tzidkeinu, immediately, literally, in actuality.