Vol 32.04 - Nisan                                            Spanish French Audio  Video

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Summary:
The reason that we make a everlasting remembrance for the sacrifices of the Nisi'im for the inauguration of the Altar.   

The nusach of the "Yehi Ratzon" that we say after reciting the Nasi: "to do Your will all the days of my life, my own, and my progeny's and my progeny's progeny's lives for now and forever".

The connection to Beit Nisan - the Hilulah of the Rebbe Rashab and the beginning of the leadership of the Rebbe Rayatz and the explanation of  "Reishit Goyim Amalek - his first discourse (maamer) as Nasi 

(Vol. XXXII, 32, pp. 19-26)

Synopsis:

Every day from Rosh Chodesh Nissan through the twelfth of Nissan, we read the section describing the offering for the dedication of the Altar brought by the Nasi (tribal leader) on that day.27 During these days Tachanun is not recited,28 for when each Nasi brought his offering, it was a festive day for him.29
Why do we continue to commemorate and celebrate a one-time event, an event that transpired thousands of years ago with but twelve individuals?

The dedication of the Altar served as the foundation and origin of the Divine service of the entire Jewish people throughout all generations. For the Altar's dedication, chanukas hamizbei'ach, is similar to the root word chinuch; training and education:30

Just as one's education lays the foundation for his entire life,31 so did the dedication of the Altar establish the foundation for the service in the Mishkan. This service is also the ultimate purpose of man's spiritual labors throughout history,32 as the verse states, "You shall make for Me a Sanctuary and I shall dwell in your midst33" - "In the midst of each and every one of you."34

Each of the tribes represented a different mode of serving G-d.35 All of them therefore participated in the dedication, for thereby every manner of spiritual service was included. This, however, was accomplished specifically through the Nesi'im, the tribal leaders, "For the Nasi is everything."36

Since the dedication by the Nesi'im was an eternal action, it therefore affects us now as well, to the extent that even now we are able to say in the prayer following the recitation of the daily section of the Nasi, "...that there shine upon me all the holy 'sparks' and lights contained in this tribe's holiness ... all the days of my life ... from now and forever."

In light of the above, it becomes obvious that the month of Nissan places special emphasis on the eternality of the Nesi'im, the leaders of Israel, for each Nasi in his generation is as the first Nasi - Moshe - in his generation. Moreover, Nissan also emphasizes the bond between Jews of all generations to their Nesi'im, something that derives from their binding themselves up and connecting themselves to their Nesi'im.

How can this connection with the Nesi'im be realized even after their passing? This will be understood in light of the following:

The second of Nissan marks the histalkus of the Rebbe Rashab, Rabbi Sholom Dovber, the fifth Lubavitcher Rebbe.

Just prior to his demise the Rebbe Rashab said:37 "I am going to heaven; the writings of Chassidus I leave to you."

The meaning of this statement is the following. "Tzaddikim are similar to their Creator." Just as G-d inserted Himself in His Torah, as it is written, G-d said,39 "I have written and inserted My very 'Soul' into Torah," so, too, do tzaddikim "write and insert" their entire essence into their words of Torah.

This is also what the Rebbe Rashab meant by saying, "I am going to heaven; the writings I leave to you": Since he "inserted" his very essence into his Torah, by studying his "writings" and translating this knowledge into practical good deeds, influencing both oneself and others, we are connected with his very essence, as he is now "in heaven."

Since his "writings" are found within this physical universe, as such, the Rebbe Rashab himself is found here; which is to say, that herein lies an eternal physical bond and connection between the Nasi, the Rebbe Rashab, and all of Israel.

This concept was emphasized by his son and successor, the Previous Rebbe, Rabbi Yosef Yitzchak, who in his very first discourse writes:40

"The place where a tzaddik studied Torah and engaged in the service of G-d retains its sanctity even after he has ascended from corporeal life and begun 'true life,' for the luminescence of his Divine service remains there in the physical world and physical place where he engaged in Divine service.
"We may therefore say that the place in which he studied and engaged in Torah, and all the vessels he utilized in the course of his spiritual service, retain their sanctity as part of his personal share in the spiritual rectification and elevation of the world."

Clearly, then, the life of a tzaddik is eternal,41 and not only with regard to spiritual matters, but also with regard to physical matters - "the place," "the vessels," etc. - as in the saying, "Holiness is immutable."42 For the sanctity of a tzaddik permeates everything that pertains to him.
When we bind and connect ourselves to the Nasi by "binding" ourselves with his writings, books, etc., into which he placed his essence, we derive nurture from the essential and eternal holiness of the tzaddik and Nasi, particularly when we translate our knowledge into deed, both with regard to ourselves, as well as disseminating the Nasi's Torah to others.

From http://www.sichos-in-english.org/books/chassidic-dimension-festivals-2/03.htm. Based on Likkutei Sichos, Vol. XXXII, pp. 19-26.(Please see link for footnotes)

Translation:

1. It states in the Alter Rebbe’s Shulchan Aruch:

“From Rosh Chodesh Nisan until the twelfth of the month, we are accustomed to recite the Parsha-section of the Nasi (tribal princes) who brought an offering (for the dedication of the Altar) on that day".

For this reason, we are accustomed to not say Tachanun in these days.

For on the “first of Nisan (the day that the Mishkan was erected in the desert), the Nasi’im began to offer their sacrifices for the dedication of the Altar, one Nasi per each day, until the 13th of Nissan. Furthermore for each Nasi that offered his sacrifice, it was his personal Yom tov.

(Therefore, since together with the days of Passover that follow, “most of the month is imbrued with holiness” - we do not say Tachanun the entire month of Nisan).

One must understand: 

Even though all matters (and stories) of the Torah are eternal, nevertheless, we do not find that the Sages enacted in the order of prayer (and so forth) a remembrance for generations, for each event in Torah. Rather, this is only for certain matters, which are general and fundamental aspects, Like "Remembering the Exodus of Egypt" and "Remembering the Mikdash” and so forth.

(And even with regard to the “Mikdash” we do not make a remembrance for all the services that were performed in the Temple (even if they were services that were performed many times)): 

Therefore, why do we make an everlasting remembrance for the offerings that the Nasi’im gave for the dedication of the altar - which were:

1. Only done once
2. In the Mishkan (that is, it preceded, in time, not only for this last Galut of ours, but also the Second Temple, the Babylonian Exile and the First Temple)! 

And in this itself – we make a double remembrance:

1. Saying the Parsha of the Nasi
2. Not reciting "Tachanun" (and for a whole month)!

2. Even in the manner of this remembrance, we find an innovation: 

After reciting the "Nasi," it is customary to say: "Let it be your will, O L-rd”.

This is the text of the prayer:

“May it be Your will, L-rd my G-d and G-d of my fathers, that if I, Your servant, am of the tribe of (the Nasi’s tribe), the Torah section of whose prince I have recited today, then may there shine upon me all the holy “sparks” and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. Amen.”

In other words, each and every person from Yisroel (not only special individuals) pray:

“Shine upon me all the holy sparks ..which are contained in the holiness of this tribe”

Moreover, we pray that this effluence should not remain hidden and concealed, but that it should influence his actual Avodah

"to understand and comprehend in Your Torah and in the fear of You, to do Your will (and furthermore, that this should be for) “all the days of my life

(and more than that, that it should be for) –

“I and my children and my children’s children” (in a manner that it should be) “from now and forever”!

Moreover, since we do not pray for miraculous deeds, one must say that this prayer (of each and every one of Yisroel) can be fulfilled in a natural manner, namely even in the redoubled darkness of the time of Galut!

Moreover, in general - the prayers of Yisroel are fulfilled in actuality, and specifically prayers of the community, as it states, "Behold, G-d is mighty and does not despise (the prayer of the community)" (הן א­ל כביר ולא ימאס). This is especially so since we conclude the "May it be Your Will" prayer by saying “Amein” (from the word truth), which gives a special strength to the blessing, which effects the completion of the “victory”.

We therefore find, that the remembrance for generations of the sacrifices of the Nasi’im for the "dedication of the altar" (by saying The Parsha of the Nasi’im) is not only a remembrance (of the event that occurred in the past), but that it is a constant action (פעולה נצחית).

So much so, that,

“all the holy sparks and all the holy lights which are contained in the holiness of this tribe”

actually shine (as aforementioned, to enable us)

“to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever”!

This is an innovation is also regarding the aspects of "remembrance" which is enacted by the Sages (Divrei Sofrim). For even though all of the deeds and prayers etc. that come for the sake of a remembrance for a specific occurrence

(such as, "Remember the Exodus from Egypt" and so forth, as aforementioned)

are not merely a plain remembrance (זכר בעלמא), but rather that by this remembrance "we make" (נעשה) a semblance (מעין) of the thing that is being remembered - nevertheless, we do not find, an example such as this, in the prayers (and matters of "remembrance") of the year.

3. Moreover (there are more issues) – that can be explained by prefacing a question: 

How is it possible that each and every one of Yisroel should recite the Parsha of each and every one of the twelve Nasi’im with the "Yehi Ratzon" (That all the lights etc. of the holiness of this tribe should shine on him)?

Indeed, each person of Yisroel is only from one tribe

(as is understood from the “Yehi Ratzon” itself, that it is in the wording of a doubt- "if I, Your servant, am of the tribe of (this Nasi) etc.”. For it is possible that he is not from this tribe).

Therefore, we find that out of the twelve times of reciting the Nasi, eleven of them are prayers that do not have a relation to the person praying!

Therefore one must say that (it is possible that) each and every one of Yisroel is inclusive of all Yisroel (כלול משאר כל ישראל) (the tribes). So much so, that is possible for every one of Yisroel to receive the lights (האורות) of all the tribes.

For then The saying of the Nasi and the "Yehi Ratzon” is possible to be on a certainty (אפשר שתהי' על הוודאי) – that

"all the holy sparks and all the holy lights which are contained in the holiness of this tribe, should shine upon me” since it is possible that he has a connection to all the tribes.

This is like the directive of the Rebbe (Rashab) that even the Kohen and Levi say the Nasi” and the "Yehi Ratzon " every day (even though they are certainly of the tribe of Levi) -"for this is related to the concept of Ibbur/impregnattion” (עיבור) and because of “Ibbur” it is possible that that he is related to each tribe and to all the tribes. 

(Note: c.f. Tanya end of Chap, 14: the (soul-level of) Ruach,originating in the soul of some tzaddik, will be “impregnated” in him, so that he may serve G‑d with joy”.Kabbalah speaks of the soul of a tzaddik “impregnating” another’s soul with its faculties so that the latter may serve G‑d as the tzaddik does. (This concept is somewhat akin to gilgul — transmigration — where a soul is attached to some object or animal, or another human being, except that in the case of gilgul the soul is chained to and dominated by the body to which it attaches, whereas in the case of “impregnation” it is not; the soul of the tzaddik serves merely as an additional spiritual charge for the soul of the recipient.)

According to this, since every one of Yisroel says the sections of all the Nasi’im and the "Yehi Ratzon" of each of them – and G-d fulfills these requests – therefore, at the conclusion of reciting the Nasi’im (on the twelfth of Nissan)

"all the holy “sparks” and all the holy lights which are contained in the holiness of" each and every tribe

are illuminated in every one of Yisroel. In other words they are imbued with all the sparks of holiness in the world (which was created "for the sake of Yisroel").

As it is known, the twelve tribes include all modes of Avodah that are possible (the twelve general modes). 

This explains the magnitude of the action of reciting the Nasi’im,

"To understand and to learn in your Torah and in You are afraid to do your will.

For this comes from all the "holy sparks" of all the tribes.

4. One could explain the reason for this innovation in the sacrifices of the Nasi’im and the recital for their memory: 

The dedication of the altar is the foundation and the beginning of the Avodah of all the Jewish people throughout the generations. As is known, the aspect of the dedication/Chanukat (חנוכת) of the altar is like the aspect of Chinuch/education (חינוך). For just as Chinuch establishes the foundation of all the Avodah of the one educated, throughout his life. So too, through the dedication of the altar, the foundation was laid for the Avodah of the Tabernacle, This is the purpose of all man’s Avodah (and throughout all the generations), as it states, "Make for Me a sanctuary, and I will dwell among you".

 For this reason:

1. All the tribes participated in the dedication of the altar. For in them, is included all the types (details) in Avodat HaShem (as aforementioned).
2. The offerings for the dedication of the altar were specifically brought by the Nasi’im, "For the Nasi is everything" (כי הנשיא הוא הכל) (he represents his entire tribe, and through this - all the tribes (Bnei Yisroel) entirely). 

According to this, the reason that we make an everlasting remembrance (for generations) for the sacrifices of the Nasi’im (by reciting the Parsha of the Nasi’im and not reciting Tachanun) is understood.

For notwithstanding that which their offering was one-time, and thousands of years ago, and in a certain place and time- nevertheless, the sacrifices of the Nasi’im for the inauguration of the altar was an eternal aspect for all generations. This was an aspect that is drawn down and influences, in actuality, the Avodah of each person of Yisroel, including Avodah in the redoubled darkness of Galut. They are illuminated with “all the sparks . .to understand . .all the days of my life . . from now until eternity''.

5. According to the above,

(Namely, that the offerings of the Nasi’im are an eternal matter that is imbued in all Yisroel throughout the generations),

It is understood that among the unique aspects of the month of Nisan is the emphasis in the aspect of:

1. The eternity of the leaders of the Jewish People (Nesiei Yisroel). For every Nasi in his generation is like the first Nasi in his generation. (כל נשיא בדורו כנשיא הראשון בדורו)
2. The connection (ההתקשרות) etc. of each of Yisroel (and in every generation) to the Nesiei Yisroel that is drawn down through connection/Hiskashrut etc. This was in the time of the inauguration of the Mishkan – eternal connection/Hiskashrut etc.

One could say the relation (of the eternality) of the Nesiei Yisroel to the month of Nissan is especially emphasized with regarding to the Nasi - the Rebbe (Rashab, whose soul is in Eden):

Beis Nisan is the Hilulah/passing of the Nasi - the Rebbe (Rashab), and the day of the beginning of the leadership/Nesiut of (his son, who succeeded him (ממלא מקומו)) – the Rebbe Rayatz - the Nasi of our generation.

Regarding both of them we find the aspect of eternality (also) in the physicality of the world, and the eternal Hiskashrut of each one of them to each person of Yisroel.

The words of the Rebbe Rashab, that he said prior his Histalkus are well-known:

"I am going to heaven; the writings of Chassidut I leave to you." (איך גיי אין הימל, די כתבים לאָז איך אייך)

The meaning of these words are:

"Tzaddikim are similar to their Creator (צדיקים דומין לבוראם)."

Just as G-d “gave (inserted) Himself in His Torah, as the Sages state:

(G-d said),"I have written and inserted My very 'Soul' into Torah" (אנא נפשי כתבית יהבית),

so, too, it this with regard to Tzaddikim. They "give (and insert) their essence into their words of Torah.

This is the intent of the words of the Rebbe Rashab in saying, "I am going to heaven; the writings I leave to you":

Through (the study) of his "writings" (his Torah-teaching) where, as it states, study leads to actual deed, even to spreading then outwardly, one connects etc. his very essence (for he immerses himself in his writings) with the essence of the Rebbe - as he is now in the state of his "rising to heaven". (עלי' השמימה)

Since his "writings" are found below in the physicality of the world – through his writings, the Rebbe Rashab himself is found in the physicality of the world. In other words, this is the eternal physical bond and connection between the Nasi, the Rebbe Rashab, and all of Israel.

The same is with regard to his son and successor, the Nasi of our generation – the Rebbe Rayatz. Through his writings, books and possessions, including the physical ones (as will be explained) we become attached with his essence and in physicality.

6. One could say that the Rebbe, the Nasi of our generation, emphasized this immediately in his very first Maamer (Torah discourse) (in the role of Nasi)

From this, it is understood that this is the beginning and foundation and primary aspect of his Nesiut/leadership.

This is the Maamer, “Reishit Goyim Amalek” (“Amalek is the first among nations, and in the end etc.”)

(https://www.chabad.org/library/article_cdo/aid/97823/jewish/Reishit-Goyim-Amalek.htm)

In the Maamer, it is explained that the aspects of holiness exist with an “absolute (and eternal) existence” like

“Mitzvot that are clothed in physical things, such as parchment or the wool of Tzitzit etc. Likewise, anything which G‑d ordained to serve as a proper receptor for the irradiation of His light enjoys an essential and absolute existence”.

He continues:

“One might add that this is the meaning of teachings such as, ‘Holiness cannot be displaced’ and ‘Ritual objects retain their sanctity’”.

In other words, since all aspects of holiness are drawn down from the Source of the holiness - G-d blessed be He, Himself, therefore, just as He exists with absolute (and eternal) existence, 

(For His existence is from His Essence etc.)

so too his holiness and light (which is attached to the Illuminator and is similar to the Illuminator (המאור)) exists with absolute (and eternal) existence.

In conjunction with this, he writes there:

"The place where a Tzaddik studied Torah and engaged in the service of G-d retains its sanctity even after he has ascended from corporeal life and begun 'true life,' for the luminescence of his Divine service remains there in the physical world and physical place where he engaged in Divine service.

We may therefore say that the place in which he studied and engaged in Torah, and all the vessels he utilized in the course of his spiritual service, retain their sanctity as part of his personal share in the spiritual rectification and elevation of the world."

He then cites (an explanation -) story from his father:

“Once, I saw my revered father (the holy Rebbe Rashab), may I be an atonement for his resting, enter the study of his father — my grandfather (the Rebbe Maharash); at that time the room was still arranged as it had been during his lifetime (this was around the year 5645 or 5646 (1885-6)). He was wearing a gartl (sash) and stood against the table, opposite his father‘s chair. His lips were moving as if in speech and he shed many tears.”

The explanation of this clearly understood according to what has been said and explained in the Maamer there. Namely, that the aspect being discussed (concerning the eternality of the place of the Avodah etc. of the Tzaddik) comes in continuation to that which is explained there,

“With regard to the vessels that when the vessels cleave and fuse with the Divine light which they house, they too enjoy essential and absolute existence (like the light).

From this it is understood that, the eternal existence of the place in which he studied and engaged in Torah, and all the vessels he utilized for ”the needs of his Avodah” (צרכי העבודה) – are “even after he has ascended out of corporeal life” are similar and exemplify the absolute (and eternal) existence of the vessels of the Ten Sefirot (due to their nullification and unification with the light).

One could say moreover than this, that this is (not just an example, but) it is the very aspect itself. In other words that the eternal existence of “the place in which a Tzaddik studied Torah and engaged in the service of G-d and all the vessels that he used etc.” are at the same level of eternal existence of the vessels of the Ten Sefirot (of the world Atzilut ).

One could say that this is understood even from what is written in Tanya in the explanation of the statement of the Sages: “the Avot are the Merkavah/chariot” (האבות הן הן המרכבה). Namely that in all of their aspects, they were a vehicle of Atzilut. Similarly, this pertains to the Tzaddikim and Nasi’im who resemble them.

7. The lesson from all the aforementioned is that the life of a Tzaddik is eternal, and not only with regard to spiritual matters, but also with regard to the physical place and the physical vessels (his table etc.). This is like the wording, “Holiness does not move from its place” (קדושה לא זזה ממקומה) (it cannot be displaced). This means the physical place in “the room of his father” (in addition to the spiritual place – the virtue and level). For the sanctity of a Tzaddik permeates all of his aspects (even in the place and vessels that he uses for the purposes of Avodah). This is like the words of the Maamer, “the place in which he studied and engaged in Torah, and all the vessels he utilized in the course of his spiritual service, retain their sanctity”.

Moreover:

The sanctity of the place and the vessels etc. of the Tzaddik (even after his passing) are in the same manner as they were in the time that the Tzaddik actually used them, when he was in a corporeal body.

This is understood from the aforementioned story that:

“(I saw my revered father) enter the study of his father . . and it was still arranged as it had been during his lifetime. He was wear­ing a gartl and stood against the table, opposite his father‘s chair. His lips were moving as if in speech and he shed many tears.”

“As it had been during his lifetime” means like when he would go in for a personal audience (Yechidut) (for one could say that this aspect is the unification of the “Yechidah” of the Rebbe) – in the lifetime of the Rebbe Maharash!

According to the saying of the Rebbe Rashab, “I am going to heaven; the writings I leave to you", it is understood that through Hiskashrut to the Nasi HaDor- that through this “Hiskashrut” with his writings and books etc. that he imbued his essence within them, as aforementioned – that it is drawn from the eternal and absolute existence of the Tzaddik and Nasi, to all who walk in the “straight path that he showed us from his ways and we go in his paths forever (Netzach, Sela, v’Ed) (נצח סלה ועד).

This is especially so through studying the writings and the books, and bringing the study into actual deed, both within himself as well as through spreading the wellsprings (of the manuscripts and the books) outward.

Through this, it is illuminated within him “all the holy “sparks” and all the holy lights which are contained” in the Nasi HaDor - which includes “everything” (הכל). For the Nasi is everything” (כי הנשיא הוא הכל). This effects that one is able to “understand and comprehend in Your Torah” (including an especially in our case – the writings and books of the Nasi) “and in the fear of You, to do Your will all the days of my life—I and my children and my children’s children, from now and forever. (eternally)”

8. The practical lesson from this is:

One must connect with the Nesiei Yisroel in each generation. In our generation, this is the Rebbe Rayatz. Through this, one receives from the “eternality” of the Nasi.

This enables one to “understand and comprehend in Your Torah” the exoteric/Niglah as well as the esoteric/Pnimiyut parts of Torah (including the Torah-teachings of our Holy Rebbeim. As it states: “study is great for it leads to deed”, namely “to do Your will all the days of my life” – fulfilling Mitzvot, in actuality.

This is especially so with regard to the Mitzvot and directives in the aspect of the current time:

The “Mitvtzah Pesach” (the Pesach campaign/מבצע פסח) which involves preparing oneself, and his Jewish brothers and each and every one of Yisroel – for the holiday of Pesach. Namely, to endeavor and concern oneself that each Jewish person have all the necessities for the holiday, both physically as well as (and primarily – in actual deed) – spiritual needs. This means knowing the Halachot of Pesach and the Mitzvot of the festival, starting from the beginning (the laws of Erev Pesach) and the night of the Seder.

9. All the aforementioned is especially relevant to the matter that has been spoken of late, regarding “Make for Me a sanctuary and I will dwell among you”. The poser for the services of all the days of the Mishkan come from the dedication of the Altar through the sacrifices of the Nasi’im (as aforementioned Par. 4). As it states, "Wherever it states “for Me” it does not move forever" (ל מקום שנאמר לי אינו זז לעולם).

All Yisroel, men, women and children, make their home and rooms etc. similar to a “Minor Sanctuary” (Mikdash Me’at/ מקדש מעט). A house of Torah, prayer and Gemilut Chesed (Tzedaka). So much so, that the physical house and its physical vessels (the table, Chair, etc.) will become receptacles for holiness (Torah, prayer and a charity). That it be a “house full of books” (בית מלא ספרים), etc. 

This is also emphasized during Passover holiday, as it states, "for He passed over the houses of Bnei Yisroel”

One must pay particular attention to education of the children, for they are the chief participants in the Pesach Seder (so much so that we do many things for their benefit, even before the holiday of Pesach. Moreover, we make many changes so that children will not sleep, and in order that the children ask questions). This also includes – each boy and girl having (their own) Siddur, Chumash and (to differentiate) a charity box (). And also a “Passover Haggadah” with pictures (עם ציורים).

Though all this, one makes his room, table and bed – a “minor sanctuary”, a receptacle for holiness and this draws down (as aforementioned) the absolute existence in the physical room and physical vessels and in the whole house, for "holiness is not moved from its place”

And we enter there “wearing a gartl” and standing “at the table," in the manner of "know before whom you are standing”. And we talk with tears of joy like a son who speaks to his father, an only child to his elderly parents. As it states, Yisroel (You are children of the L-rd, your G-d) to our Father in Heaven. This causes a great pleasure for the father, and the pleasure of the Creator creates a pleasure for the created being.

So much so that this comes into the epitome of the revelation and the completeness of the “Mikdash Gadol” - the Third Beit HaMikdash. And there in the Holy of Holies, the Yechidah of place (in the world). For there, the Yechidah (essence) of every soul Yisroel is connected with the level of the Supernal Yechidah, the essence of the world (G-d).

With the true and complete Geulah through our righteous Moshiach – the general Yechidah (יחידה הכללית), immediately and now, Mamosh.

MSichas Shabbat Parshat Vayikra, fifth day of Nisan, 5747

Links:
 

http://www.sichos-in-english.org/books/chassidic-dimension-festivals-2/03.htm