Sicha Insight, Rabbi Avraham Lipszyc: Recent Episodes
Project Likkutei Sichos
An insight of the weekly Sicha learned as part of Project Likkutei Sichos, delivered by Rabbi Avraham Lipszyc
When the perpetrator is missing, the "situation" still begs for an atonement.
Hence, spiritually, speaking even for when one is culpable for his own situation, nevertheless, the situation demands of everyone, in the High Court in the Holy Temple, to go out and bring the victim the spiritual sustenance he needs to overcome his situation!
G-d commands us to not only show gratitude to those who were enslaved to us, but to also help him become "completely Free" through giving him, and giving him again, with a lavish hand.
For what does G-d have favoritism and accept bribery for, and for what not?
What Bribery does G-d accept?
Learn the power of charity and of repentance and how they work for sinners.
Two seemingly unrelated opinions of Abba Shaul become one and the same, as the Rebbe explores the power a Jew has in bringing a Divinity Revelation beyond creation's realm into our physical realm.
We need but to request the experience of total self-abnegation
After dissecting each phrase in Rashi's seemingly unnecessary comment, and the teaching us the halachic outcome of this Rashi, the Rebbe goes on to teach us its lesson in life:
Rashi teaches us, that in order to be purified, or to help others be purified, before G-d, one must remove his virtuous spiritual garments of honor and glory.
Rather, one must enter into the Holy of Holies of his soul, which can only be entered into via the simplicity of being “ordinary”.
That is how the essence of Yom Kippur works
Why did our Rebbe teach us to purposely eat 'gebrochtz' on the Last Day of Passover?!
Because the Rebbe wants us to taste Moshiach here and now!
More than this, it is permissible to eat "chametz" at the "Meal of Moshiach" which starts on Passover, if the meal extended, and one is now in his Passover meal, after dark! Amazingly, when this person who ate chametz after dark, during his final Passover meal, he will then reciter in his Grace After Meal, the Passover prayer, proclaiming it to still be, "On this day of Passover!"
And this is the taste of Moshiach, using who we are, including our ego, but to serve G-d!
What seems to be simple Rashi commentary upon listing the different categories of the Male Zav Impurities, the Rebbe takes on an amazing journey, which leads us into the "hidden deep concept" of the essence of one of the categories of the Male Zav, that of, "A man who sees two discharges"
Important Correction: In my article and audio, I mistakenly listed the law of, "A man who sees two discharges" together with that of, "A man who sees one discharge," who needs only to have one clean day, and then go to the mikveh that night. This is incorrect. A man who sees two discharges" needs seven clean days, before he can go to the mikveh and become pure. However, unlike A man who sees three discharges" he does not need to bring the offerings in the Holy Temple in order to become pure.
Our marriage with G-d takes place at our Brit Milah, in which two "Half of a Body," that were separated and estranged from each other, are united as one. Hence, the Bridesmaid brings the baby to the Brit Milah, where the "Groomsman" then takes the baby and brings him to the Chair of Elijah.*
The soul had descended from the heights of spirituality, in the depths of physicality, where it becomes distant from G-d, so to speak. However, by the Brit Milah, when the Jew performs the, "My covenant shall be in your flesh as an everlasting covenant," and the physical embodiment is no more a separation for the soul, the two, "half of a body," unite complete the Supernal Marriage between G-d (Groom) and Israel (wife).
Mazal Tov! "Kvater..."
*For females at birth
The suffering of tzara'as is inflicted only upon the good.
Why?!
Because only the good merit G-d's love, in offering them to cleanse any hidden evil, which hidden evil expresses itself only in one's external faculty of speech, in words, while not evil, yet not carefully measured.
However, those with revealed evil, who do not work diligently to correct and refine their inner-self, are not offered this external reminder from G-d, for how can impure tzara'as be noticeable in impure skin....
We came to this world to serve G-d, and for this, G-d rewards us with filled treasures in this world as well.
Listen to how the Rebbe weaves through the last two Mishnayos of all 360 Mishnayos, finding the depths of the siyum of studying and living 360 Mishnayos
The Rebbe explores, defines and innovates, upon:
A) Is the 'Kohain Gadol’s Offering' primarily a Communal Offering or an Individual Offering? Which leads to…
[A2) Do we need a special phrase in the verse to teach us that this offer is ‘Tamid - Continuous,’ or not?]
B) In the interim, between a death, and then appointment, of a Kohain Gadol, is the offering brought from the inheritor’s, or from the community’s, monies? Which leads to...
[B2) Do ‘inheritors’ also include a case of “only daughters”, or only when there are “sons”]
C) Is the ‘Tamid - Continuous’ of one ongoing obligation, or is it of a continuous daily renewal of the obligation? Which leads to…
D) Is the 'Tamid - Continuous' daily renewal only of the obligation to bring the offering, or also of the, anointment of the Kohain Gadol? Which leads to…
E) Can the Kohain Gadol (l’chatchilah) do any service, on any day, before he brings his ‘anointment offering?
Mordechai receives a message through the verses recited by children that Israel will rise up to the test of self sacrifice for G-d, and Mordechai rejoices.
However, then Mordechai rents his garments, and goes out crying, creating a mourning by all the Jews. Why?!
Because while Mordechai knew that Israel will arise to the occasions, nevertheless, in order to make this happen, he would have to arouse the Jewish Spark within each and ever Jew.
In other words: Worry not if G-d is forgiving us, for G-d is! Rather, work on being able to open our mind, hear, and soul, so that we can internalize G-d's forgiveness.
The say, "Rome wasn't built in a day!" Well, actually, in scheme of the bigger picture, Rome was built and destroyed within a day or two...
However, our Holy Temple was not built in a day, is still being built, and will be eternal!
Moses started the construction with the Tabernacle in the desert, King Solomon continued it with constructing the First Temple in Jerusalem, Ezra the Scribe continued it with constructing the Second Temple, You and I are continuing it by learning the teachings of the construction of the Holy Temple, and then, G-d Himself will complete it, with the eternal Third Temple coming to us from Heaven!
By continuously honoring the the Holy Temple, we are continuously building the Holy Temple!
When one's thoughts of Worldly Matters are that of Communal Matters, he will not lack in his Torah Matters.
Why did G-d show Moses the "knot of His tefillin," in teaching Moses the, "Order of Prayer," to, "Beseech G-d's Compassion," in atonement for sin?
All we have to do in order not to sin, and to correct pass sins, is to "remember" that G-d is consistently creating us "creatio ex nihilo"!
Every tie a knot in order to remember something?
Well the knot of Tefillin and the knots of a Tallit are in order to remember G-d. And that was what G-d asked of Moses to teach Israel.
When we refine our emotions, we don't need to fight with our Thoughts, Speech and Actions. For they will automatically align with our emotions
However, while we still struggle without feelings, then we must (and can!) nevertheless wage a successful war in keeping our Thoughts, Speech and Actions pure.
While most of the garments of the High Priest was in order for him to be able to do his job, however, wearing before G-d the garments that carried the names of the Children of Israel was the job!
So too, with the Blue-Tunic, with its bells announcing his arrival before G-d, wearing the garment was the job.
A. The Menorah's design was aligned with its mission. Its mission was to give the "inside" light of the Temple, to the outside world of darkness. Hence, the 22 Chalices of the Menorah's design were purposely made upside-down, positioned to be pouring unto others, rather than upright, appearing to be receiving for itself.
B. It is clear from Maimonides' drawing, and from Rashi's wording, that the Menorah's branches were straightly slanted upward, and not in a circular form. Hence, why are some drawings/makings have the Menorah's branches circular?! Even more troublesome is that the Temple's Menorah which was a declaration of honor that G-d's presence rested among Israel, is being depicted from the Arch of Titus, which was a construction dedicated to the defeat and shame of Israel?! So, let's "straighten-out" our images of the Temple's Menorah, and even of our Chanukah Menorah, which is all about our mission of being, "A light unto the nations!"
Why was King Solomon aware that the Temple he built was going to be destroyed?
Why did G-d tell King Solomon to also build an under-ground Holy of Holies?
Can the Temple be "Resurrected" of will there have to be a "New" Temple built?
Join for a fascinating journey of the Rebbe to the Hidden (not Lost!) Ark....
An amazing exploration of the covenant made between G-d and Israel concerning the Giving of the Torah.
What did Israel have to study and to observe before the Torah was Given?
Was this a mini-Torah or a Book of the Covenant?
What virtue is there to the Covenant between Israel and G-d taking place before G-d descended to us, and gave us Himself and His Torah?
This are the question the sicha clarifies for us.
Did G-d presently do an action in preparing the Land of Israel to eventually absorb the people of Israel, or did G-d just verbally designate the Land of Israel to eventually absorb the people of Israel?
If G-d did an action, why is not clearly stated in the verse?
If G-d's action was only in the celestial realm, nevertheless, should this not have a visible effect on its terrestrial counterpart?
Does the existence of the heavenly Temple depend upon a present existence of the earthly Temple?
Lastly, in cases where "mere designation" is a "significant matter" would this apply even if the designation was through mere speech, or is an action necessary?
These are the questions the Rebbe will clarify in this sicha.
The Rebbe in his questions upon how commentaries understand what Rashi is doing, then goes on to give an entirely new understanding to Rashi
Why not "humiliate" the stones of the altar ramp? Why is this not an issue for any other steps in the Holy Temple?
Is there such a thing as humiliation if the 'object' is not capable of feelings? Or is the humiliation on the 'user' of the item?
Is it just about outright humiliation, or even a behavior that could be 'interpreted' as humiliation?
Is the honor of a fellow Jew just an issue of a human being who has feelings, or is it also the honor of G-d, in Who's "likeness and image" we are created?
These are the issues explored in this sicha.
How can the Torah bring about unity, when the Torah demands opposing opinions, of which each is, "These and these are the words of the Living G-d"?!
"Two verses that contradict each other until a third verse comes and resolves the contradiction,” in which neither verse is negated, but rather, both are defined in unity.
The power of connecting with the “Truth of Truths,” is beyond just the finite human intellectual capacity, but rather it depends upon Humility. For only through humility can one overcome his own natural inclinations of the mind and heart, and to open himself up to Divine Eternal Truth of Truths.
Synopsis: Moses says to Pharaoh that the Plague of the Firstborn will happen “כחצות -About Midnight,” Rashi gives two understandings of this timing: Understanding “Midnight” to be a verb (the splitting of the night), or a noun (the moment in time of midnight). Rashi is telling us that Moses was talking only to the Astrologers in saying that the plague will happen “About midnight,” who are capable to understand a “moment” of time (“About midnight”), however, not the precision of the, “As a Thread of Hair” of time (“At midnight”). Hence, Moses gives the precision of time to the astrologers, however, changes G-d’s precision of, “At midnight (the, “As a Thread of Hair” of time)” to “About Midnight (the “moment” of time).” And being that only G-d knows this precise moment, hence the wording, “ So said the L-rd, ‘At the dividing point of the night, ‘I’ will go out into the midst of Egypt,’”
Rabbi Eliezer and Rabbi Akiva (and Rabbi Yoseph HaGelili) argue about how many plagues G-d smote Egypt with. There are three prohibitions concerning chametz on Passover: Eating, Enjoying, and Owning (Rabbi Yoseph HaGelili maintains that chametz is permissible to enjoy, but not to eat). Rabbi Yehuda mandates eliminating chametz by burning, while the Sages say that it suffices to crumble it into the wind, or throw it into the ocean. The Jerusalem Talmud states an argument whether it is permissible to feed one’s chametz on Passover to an ownerless animal. The Sages sometimes count the Egyptian Exile (Egypt, Elam (Media), Babylon, and Edom (Rome)) as one of our Four Exiles (See Daniel Chapters 2 & 7), and sometimes not (Babylon, Media, Greek, and Edom (Rome)).
However, in essence, all of the above is but one argument, concerning how deep the impurity of the exile effects, whether in the material of the form, or in the original mass itself, thus, how deep our service must be, and thus, how high the redemption will reach. The outcome being, that we are capable to liberate ourselves even from the rawest definition of Self.
Why did Joseph refuse to have children during the "Years of Famine"?
Was it because he thought that his family, the Jewish people, were in distress, and the law forbids marital relationships in times when, "Israel is in distress"?
No. It is because Joseph, the Righteous, did not want to give offspring to the dominion of the "Left Side" which rule in the time of, "Years of Famine."
Jacob remained within the "aloneness" of G-d, from which he elevated even the most insignificant pitchers
So too, it is from the "Shabbat Food" of Moshiach's table, that we illuminate the darkness of these final moments of exile
The unchangeable LAW is the, "Esau Hated Jacob," and therefore we can NEVER rely on the compassion of the gentile.
Nevertheless, "this time" Esau's compassion heated up and he kissed Esau wholeheartedly, for it is within the capacity of a Jew to have this temporary effect upon the gentile
It is the self-negation of ego, which is the "water" of the Torah, that keeps "snakes and scorpions" away
So too, it is the purity of the olive oil kindled for the Chanukah Lights that brings an end to the rebels against G-d in the darkness of the marketplace.
Jacob uses a unique strategy in his war against the darkness in Laban's House. A war-strategy revealed only in The Seven Years' War (1756–1763)!
Additionally, Jacob went about his living in exile with joy, for he clearly saw the ascent he was to acquire through working the present descent
G-d performs a "difficult" miracle in making Isaac's appearance to be like that of Abraham, since we are dealing with the "Essence Light" of G-d unifying antithetical dimensions within the "Finite Linear Light" and the "Infinite Circular Light."
And now you and I, the offspring of Abraham and Isaac, can serve G-d's in miraculous ways!
Esau, in trying to show that he is better than Jacob, misunderstands the reason of Isaac's sending Jacob to Padan-aram to marry Rachel and Leah
Friends, there is a miracle and there is a miracle!
In this talk the Rebbe delves into the Beis Yoseph's two approaches upon the miracle of Chanukah, and brings forth an unprecedented third approach, in which all questions upon the Beis Yoseph's two approaches are answered.
Nimneh HaNimnois!
"For I regret that I made them."
G-d is not saying that He regrets making mankind, but that that He regrets even thinking of obliterated mankind, since we were made by Him!
While the Torah only offers us to conquer the permissible mundane real of the world, through Torah, Mitzvot, Doing for the 'Sake of Heaven", and to "Know Him," nevertheless, G-d Himself offers us the power to conquer even the Other Side and Absolute Impurities, through, "Great is repentance, as one’s intentional sins are counted for him as merits!"
Why would we point out something that Aharon did do, which Moses didn't do, at the time of Moses' passing, when we are speaking the praises of Moses?!
When you are doing who YOU are, then not doing what someone is, doesn't speak of a lacking in you.
Especially, when you can acknowledge and appreciate what the other is doing, as well.
Chassidus, the Interior dimension of Torah, reveals the Interior Essence of the Soul.
Hence, it isn't anymore about the impure, "Advice of the Serpent," but of the G-dly "Tree of Knowledge"
"Remembering the Shabbat" and, "Remembering What Amalek Did," are both ultimately about remembering G-d, Only that "Remembering Shabbat," is as a sweet and pleasant cup of spiced wine, while, "Remembering Amalek," is a a sour cup of vinegar, which after processed, "revives the soul.'
The last year of the month, the month of Elul, has two primary services: (i) Correct our mistakes of the last year, and (ii) Prepare for the upcoming year.
Both these services are hinted to in the very name of the month: Elul, and on the dimensions, that of the Tzemach Tzedek, and that of the Rebbe's father, Rabbi Levi Yitzchom Schneerson
There is an amazing experience when the Word of G-d from Above is through the human's study from Below!
What the Frideker Rebbe learned from Pinchas, and than as a Rebbe takes it to even higher dimensions
G-d wanted the miracle of Aharon's Staff sprouting almonds to go through the natural three stages of a fruit of the tree in its blossoming.
Why?
Because this sign was to show that G-d's choosing Aharon for the kehuna permeated Aharon and his offspring to the point that kehuna becomes their very nature
Why would G-d first transform the Death Sentence to an Exile Sentence, only to have it changed again 9 days later into total amnesty?!
Because there is something deeper in the first stage of redemption than even the final stage!
Korach was a brilliant man, and his war against Moses was far from just a grab at honor or a political agenda.
It was actually a very spiritual war
Giving the first portion of our dough to G-d, is to acknowledge that all of our sustenance, regardless of how hard we work for it, ultimately comes only from G-d!
As "Emissaries' of Moses", we must employ our best thinking, understanding, and appreciation. However, we most first and foremost set aside any of our own prejudice and ego, in order to become a transparent "Emissaries' of Moses"!
The point of counting Israel tribe by tribe and as one people, is becuase even our individuality is in which we each equa;lly complete the one whole!
The MERIT of Torah-study for her sake, is two fold: (i) That which we receive entirely and automatically, and (ii) that which while made easier, nevertheless, we must still work for it.
And all of these so that we be able to also participate in all the other parts of serving G-d!
When a person takes on something extra for G-d, even though he may be setting himself up for a negligence in the future by douing son, G-d rewards him, and not only for the beneficial poutcome, but for even the pain he endures in doing so!
Every mitzvah has the Action (including Speech being a "minor action"), and the Intention of the mitzvah. And even when the Intention is obligatory, nevertheless, this is not the "object" of the mitzvah, but a necessary detail to performing the mitzvah.
Not so with Prayer (expressed openly in Sefirat HaOmer), in which the very object of the mitzvah is the intention (a "Service of the Heart")
Each of the 613 Mitzvot has the goal to bring the Infinite Light into the Finite World. However, this is made possible only through Prayer, which is all about bonding with the Master of the Will, creating a new Supernal Will, from which physically new changes happen (the healing of the sick).
Running to a Mitzvah is an expression to a overwhelmingly limitless desire to have G-d be near. And we can experience this in every single Invidual "minor" mitvzah as well!
Why would the sages need to warn a pious man not to, "Swallow his friend alive"?!
And why would their advice be but to, "Pray for the integrity of the government," in order to stop himself from "swallowing his friend alive"?!
Pious men need to make sure that their piety do not lead them to feel superior than others, with the need to have the other swallowed within their pious protection...
The secret of the names of these two Torah Portions:
Tazria (Conceive; New Life): Torah's punishments, such as tzora'as (leprosy) are never about about vengeance, but about cleansing, and offering New Life.
Metzorah (Leper): The cleansing process doesn't begin with the sacrifices, but with the leprosy itself, after which the sacrifices firment the atonement.
Every mitzva is a candle that brings spiritual light. However, the mitvzah of Shabbat Candles bring us physically the spiritual light.
More than this, the Shabbat Candles protect us from darkness,
And even more than this, the Shabbat Candles transform the darkness into Light!
An amazing intricate Talmudic and Halachic exposition on how a mitzva 'captures' and 'carries' to the person, object, and action, that makes the mitzva possible for one's self or for another.
Upon the altar, after bringing his Sin Offering, Aharon offers a blessing/prayer to the Israel. Why?
Being that the purpose of the Tabernacle was, “And I will dwell in their midst,” and Moses told Aharon, “This is the thing... do it, and the glory of G-d will appear,” hence, Aharon is now blessing Israel, for the mission of, “I will dwell in their midst,” to be fulfilled!
Why?
In order for Aharon’s service to bring the, “I will dwell in their midst,” Aharon must first obtain complete atonement for the sin of the Golden Calf from G-d. Therefore, Aharon blesses/prays for Israel with a specific three verses to accomplish, "the glory of G-d will appear."
The only creature that, "Goes on Goichen," meaning that It first lifts it first walks partially upright, with its head bowed, and then falls to its belly, and slithers, is the Serpent, upon which the Zohar states, "This is the Evil Inclination!"
Hence, there is a lot to understand about how the Evil Inclination, and how to over come it, from the Torah telling us that the Serpent is a, "Goes on Goichen Creature"
There is a time for Pure Obedience, "Poor Bread," which the mind and heart can try to persuade otherwise, and cause Leavening, and hence needs to be Watched and Subdued.
There will be a time, when Moshiach comes, that we will have Pure Pleasure, "Rich Bread," of mind and heart, with no need for Watching or Subduing any Leavening, for evil will have been removed from the world.
Presently, we need to have a fine blend of both, in which our mind and heart (Rich Bread) can at least appreciate that we presently need to surrender our will and have Obedience (Poor Bread). However, our mind and heart, being incapable of appreciating Torah and Mitzvot, are still in danger of Leavening. Hence we have a mixture of Rich Bread (mind and heart), which is capable of Leavening and needs to be Watched.
Why are the sages referring to Sacrifices as being Pure, when the only time we find this distinction is by the Pre-Torah sacrifice of Noah?!
The power of a sacrifice bringing atonement for sin, is specifically because a sacrifice touches our, "Pre (above and beyond) Torah and Mitzvot," Essence Connection of G-d Freely Choosing us as His children: "Even though they sin, they are My children!"
The job of a King is to lead his people in a fashion that his people will not sin to begin with. The job of a High Priest is to help the people repent and achieve atonement after they sin.
Because, the High Priest teaches to people how to Love, G-d, and love allows for the person to feel the intensity of their ego I. The King teaches his people Fear, which breeds self-abnegation.
Hence, "Fortunate is the generation, whose leader takes heart to bring an atonement for even his unintentional sin."
When serving G-d in transforming this world into His home:
a) Be you to your fullest, using your G-d giving gifts and talents to it fullest.
b) Be their to alleviate the pain of others, physically and spiritually, even if means to run against the normal "ways of the world"
When building our personal inner-sanctuary for G-d to dwell in, we must embrace, both, our individual skill gifts, and our being but a unified part of a whole people.
The ultimate experience of self is when we unite our individual form with our essence being, which makes all our different individualities united as one, through our essence all being one.
Hence, the beauty of having an individual letter in a Unity Torah
Go to Chabad.org -> search "Unity Torah" -> get YOUR letter in a UNITY Torah!
Was Mordechai right for allowing his, "seeking the good of his people and speaking peace to all their seed," to interfere with his Torah-study?
Yes! But, because he was a Jerusalemite, who, "Because they were pious, a blessing was given within their Torah," and, "They were successful in understanding and become wise immediately."
As chassidim of our Rebbe, we too are asked to take from our spiritual time to, "seeking the good of his people and speaking peace to all their seed."
We must cleanse ourselves before beginning our Holy Service to G-d
Service #1: Outer-altar, outer-heart, sacrifices, rectifying our inner-animal, demands continuous self-cleansing, before every service, less we fall.
Service #2: Inner-altar, Inner-heart, incense, bonding with G-d, demands but one washing, prior to entering, being that we are in our inner-realm of holiness.
Service #3: Inner-altar, Inner-heart, unique sacrifices, atonement for a negative experience, demands its own washing, so that we can transform the descent into an unprecedented ascent