FARBRENGEN WITH RABBI GINSBERG
   

Hinting At The Inexpressible
By Rabbi Levi Yitzchak Ginsberg, Mashpia, Yeshivas Tomchei T’mimim – Lubavitch, Kfar Chabad
If all the shturem that the Rebbe makes is because of the need to declare "Yechi HaMelech" – why doesn’t he speak clearly about "Yechi HaMelech," instead of "Ad masai"? * Whoever has learned the sicha from Beis Nissan 5748, knows. * The declaration of "Yechi HaMelech" must be joyous and filled with vitality.

We are now after the "Rosh HaShana of Kings," and just before the great day, the day of "anointing the Rosh Bnei Yisroel as Melech HaMoshiach" (Seifer HaSichos 5752, Vol. 2, p. 904 - the conclusion of the last D’var Malchus (for the time being), which the Rebbe edited right before Chaf-Zayin Adar 5752!), celebrating the centennial "Malchus Sh’b’Malchus" of the Rebbe shlita MH"M.

Along with this, we have marked Beis Nissan, which is not only the hilula of the Rebbe Rashab, nishmaso Eden, but as the Rebbe shlita says (in the sicha of Beis Nissan 5748), this is primarily also "the day of the beginning of the leadership of my father-in-law, the Rebbe, which includes the continuation of the leadership until the coming of the Righteous Redeemer."

For us, this is an even more special day, as it marks the day that the Rebbe shlita revealed to us (in the above mentioned sicha) the specific urgency and the need to declare "Yechi HaMelech" with regard to Melech HaMoshiach.

With this in mind, we will begin today’s farbrengen with a chassidic story connected to these points. This is a story that HaGaon R. Shlomo Yosef Zevin brings in his seifer on the Torah, "Sipurei Chassidim," which he connects to the verse in Parshas VaYechi, "Until Shilo will come - this is Melech HaMoshiach."

The tzaddik, HaRav Yisroel M’Rozhin, tells that once, the Mezeritcher Maggid, z"l, became very intense in his demand for the Redemption. Voices called from the Heavens, "Who dares to rush the matter as if there is no one greater than him?" The Maggid responded, "As he is the tzaddik of the generation, therefore, it is incumbent upon him to become stronger in this matter." The voices asked, "How can you prove that you are the tzaddik of the generation?" The Maggid responded, "My Chevraya Kadisha will come and testify on my behalf that I am the tzaddik of the generation."

The voices said, "If so, then may the members of your Chevraya Kadisha step forward and give their testimony for you. Then, your words will be justified."

The Maggid came to his Chevraya Kadisha. As they sat before him, he asked them, "Is it not true that I am the tzaddik of the generation?" None of them answered Yes. He asked them three times, but no one responded.

The Rozhiner said, "The great wonder here is that all of them knew very well and believed with a full heart that the Maggid, z"l, really was the tzaddik of the generation, yet all of them remained silent and did not say, ‘Our Rebbe is the tzaddik of the generation.’"

***

In the famous sicha of Beis Nissan 5748, there are a few words that the Rebbe shlita said, almost in passing, to the point that few noticed the vital message concealed in them.

In this sicha, the Rebbe says that all the shturem that "they have been making in recent years" [Who has been making?] about the great need to declare "Ad masai?" [Why the need for an additional explanation of this more than the need for Moshiach to come and bring the Redemption?] is primarily due to the need to declare "Yechi HaMelech!" Therefore, the Rebbe speaks about the need to declare "Ad masai?" in a way that includes declaring "Yechi HaMelech!"

At first glance, the question must be asked: If all the shturem that the Rebbe makes is because of the need to declare "Yechi HaMelech," why doesn’t he speak clearly about "Yechi HaMelech," instead of "Ad masai"? Yet, the answer is obvious from the content of the sicha, and whoever learned it, knows.

The whole point of declaring "Yechi HaMelech!" as the Rebbe explains, is in order that the people will bring about the revelation of the king’s sovereignty. As is explained in the sicha, the king is not just the "head," but also the "heart," "his heart is the heart of Klal Yisroel." As with the heart, it doesn’t only influence and cause the life-force to flow into all the bodily limbs, but it also receives the life’s blood from all the limbs. In a similar fashion, the king receives his sovereignty from the people, as "there is no king without a people."

As is explained at length in the Sifrei Maamarim 5701, 5703 (and elsewhere), the strength of the kingship (as with S’firas HaMalchus of G-d Alm-ghty) is deeply planted and rooted in the essence of the soul of the king, and is in no way connected to revelation. From the king’s point of view, he does not want to be revealed at all. He wants to remain separate unto himself, as he is Above - connected, united, and cleaving to Him, without any connection to the people.

The revelation is achieved only through self-nullification of the people to him "with great joy and an intense subjugation." When the people declare that they recognize his sovereignty, and they establish as fact that he is the king and we are his people, receiving the yoke of his kingdom and the fulfillment of his commands and orders, this brings about the revelation of the king to rule over the people.

The Rebbe shlita explains and emphasizes at length in this sicha that this aspect must also apply to Melech HaMoshiach. Despite the fact that it is not the people that appoint him, rather G-d chooses him, nevertheless, there is the concept of "there is no king without a people" specifically regarding Melech HaMoshiach. After G-d chooses him, the kingly faculties that are found within him are still completely hidden. It requires, as it were, the people to cause the revelation of his kingship for all to see, to the point of "a fundamental increase in life" through the declaration and the actual acceptance of his sovereignty - "Yechi HaMelech!"

And the content of the declaration is: "The time has already arrived for ‘Awaken and sing, dwellers in the dust’ - my honored father-in-law, the Rebbe, leader of the generation, to the point of ‘Awaken and sing [Note: Here the Rebbe does not say ‘dwellers in the dust’], Dovid Malka Meshicha!’"

The Rebbe then concludes: "And the action is the main thing. We must conclude "our actions and our service" - including also the request and the demand "Ad masai?" and the declaration "Yechi HaMelech!" Dovid Malka Meshicha - with the greatest possible speed, connected to joy and vitality… this will bring about the "Achishena" [i.e., even greater immediacy] of G-d’s quickness - "your G-d is a Kohen" and "Kohanim are quick" - to redeem B’nei Yisroel with the greatest possible speed, immediately mamash, "G-d will not delay eventhe blink of an eye."

And the Prophet Hosea already said (3:5): "After B’nei Yisroel will return and request Hashem, their G-d, and Dovid, their king," as explained by Baal HaMetzudos, "And they will also ask for Melech HaMoshiach, who comes from the seed of Dovid, and from him they will make their request that he will rule over them."

We now also understand that all the wondrous shturem that the Rebbe shlita made over Kiddush Levana (on Shabbos Parshas Noach 5752). The Rebbe said this is what is urgently needed to bring the Redemption, as emphasized throughout the sicha, since everything has already been completed and "the matter depends only upon Moshiach himself," which is derived from what we say during Kiddush Levana, at its conclusion, "And there will be fulfilled in us what is written, ‘and they will request Hashem, their G-d, and Dovid, their king’". As the Rebbe emphasized at the conclusion of the sicha, since the matter depends solely upon Moshiach himself, we must request from him in order to bring about the revelation of his rule, as explained above at length.

Furthermore, the Prophet Hosea said (2:2): "And B’nei Yehuda and B’nei Yisroel will be gathered together and place upon themselves one leader," as explained by Baal HaMetzudos, "this is Melech HaMoshiach."

It is explained in its simplest interpretation that it is the mission and task of B’nei Yisroel to request from Melech HaMoshiach that he will rule over them and to "place" (appoint) himself as their leader!

As the Rebbe also said at the conclusion of the sicha from Shabbos Parshas Mishpatim 5751: "The appointment of Dovid Malka Meshicha has already taken place, as is written, ‘I have found Dovid My servant, and I have anointed him with My holy oil’. All that is required is the acceptance of his sovereignty through the people and the connection between the king and the people, in the fullest and most revealed fashion - with the true and complete Redemption."

At the beginning of the sicha from Rosh HaShana 5737 (bilti muga), the Rebbe explains that "Malchios Zichronos v’Shofros" [i.e., the thirty verses from Tanach recited during the Musaf prayers from Rosh HaShana] correspond to thought, speech, and action. The blowing of the shofar represents action, remembrance represents thought, and Malchus represents speech, as is said, "Malchus - Peh." Similarly, with the declaration of "Yechi HaMelech!," the thought is not relevant(!), rather it must come out in speech when they declare verbally, "Yechi HaMelech!"

Since the whole point of the matter is that it must come from below - from the people, that they request from the king - it is clear that it is neither relevant nor appropriate that the king speak, arouse, or "make a storm" on his own behalf, before the people request and beg from him to agree to be their king. On the contrary. For his part, he is above all this and is not relevant as such, as explained earlier. The matter will be achieved specifically through the request and declaration of the people. Therefore, the Rebbe shlita almost never spoke about the need and urgency to declare "Yechi HaMelech!," rather about screaming "Ad masai?" and to request and to beg before G-d that he will bring the Redemption.

After we have heard for years all the earth-shaking shturem that the Rebbe made - "Ker a Velt Haint!" - about the need and urgency to scream unceasingly "Ad masai?," and yet we didn’t grasp what was demanded from us, the Rebbe did something that was seemingly unnecessary and even impossible. He revealed to us that Melech HaMoshiach, as it were, needs our actions, by the declaration of "Yechi HaMelech!," with joy and vitality.

The Rebbe emphasized further that the truth of the matter was all the shturem that he made over "Ad masai?" was primarily in order for us to understand what was demanded from us - we must declare and establish as fact, request and beg from Melech HaMoshiach that he will reveal himself for all to see with his sovereignty over the entire world - forever and ever.

Thus, we are so desperately needed, and we are crying out and hoping for the imminent revelation of the Rebbe shlita before our very eyes with the true and complete Redemption, the only real solution to the situation in which we find ourselves today. After all this, the most essential thing now, in the words of the Rebbe shlita, is to turn the world upside-down, and to influence everyone possible to say and proclaim (also in action, such as by writing, printing, and in any other conceivable form) that the Rebbe shlita is Melech HaMoshiach, we are his people and his servants, and we accept upon ourselves his sovereignty, and thereby, the fulfillment of his orders and instructions.

As a result, it is clearly understood that we simply need to know the identity of Melech HaMoshiach, to recognize and declare openly that he is Melech HaMoshiach and no one else, he is our king, we are his people and servants, and we accept his sovereignty upon ourselves lovingly and willingly.

It is true that the Rebbe did not instruct us clearly regarding this. However, according to everything we have mentioned until now, the Rebbe, out of his great kindness, explained to us (something that in essence he didn’t need to explain) that it has to come specifically from us, without explicit orders. And specifically when we declare, request, beg, and accept his sovereignty upon ourselves, this will bring the revelation for all to see, together with the full and complete Redemption. This was the reason why the Rebbe made such a shturem over the great need and importance in screaming "Ad masai?"

We must know what our responsibility is, even without specific commands. We mustn’t waste a single opportunity. (The Rebbe has emphasized that this time, there is no chance that the opportunity will be missed, ch"v. All the major issues have been completed, everything has been done. We have been promised with an absolute certainty, with the added emphasis that this comes as an actual prophecy of Hashem’s word that will not come back empty, ch"v, i.e., it’s ready to happen now - for us. But, together with this, the Rebbe has also emphasized that it is our responsibility to "do everything in our power," after "I have done everything I can," something, as it were, that he can not do himself.) It must come straight from us.

"The only thing that remains in the work of shlichus" is to accept upon ourselves to do everything that the entire generation will accept the sovereignty of the Rebbe shlita MH"M, "to greet Moshiach in actual deed, in order that he may fulfill his shlichus and take the Jewish people out of the Exile" (sicha from Shabbos Parshas Chayei Sara 5752). (Thus, it is most essential and relevant to know the identity of Melech HaMoshiach, as mentioned above at length.) In particular, this will be done through the declaration where we ask and demand and establish the fact that (as explained in the sicha from Shabbos Parshas Toldos 5752 that "through this and after this") there will come the ultimate revelation before our very eyes with the true and complete Redemption - immediately, mamash, NOW!

Yechi Adoneinu Moreinu v’Rabbeinu Melech HaMoshiach l’olam va’ed!

   

From the king’s point of view, he does not want to be revealed at all. He wants to remain separate unto himself, as he is Above – connected, united, and cleaving to Him, without any connection to the people.

 

 

The revelation is achieved only through self-nullification of the people to him "with great joy and an intense subjugation."

 

 

Since the whole point of the matter is that it must come from below, it is clear that it is neither relevant nor appropriate that the king speak on his own behalf, before the people request and beg from him to agree to be their king.


YECHI ADONEINU MOREINU V'RABBEINU MELECH HA'MOSHIACH L'OLAM VA'ED!

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