Rashbi -- Rabbi Shimon Bar Yochai

Lubavitcher Rebbe, Chassidic Discourse "Lehavin Inyan Rashbi" L'ag B'Omer 5745

To understand the significance of Rashbi: we find in the Zohar (which is "his book" (Zohar III 124b)) that he is praised with awesome praises, such as R' Yehuda who calls him "Shabbos" and "Who is the face of Adon Hashem? This is Rashbi". We can understand this from the explanation as to why we praise Hashem in our prayers, after all: does He need our praises?

The explanation is that because all the spiritual worlds are immeasureably insignificant compared to Him, and thus His bestowal [of spiritual sustenance] to these worlds is a descent for Him, thus in order to awaken His desire to bestow [spiritual sustenance] to the worlds there is a need of our praises. [...] It is same way as regards Rashbi, that because of the tremendously great level of Rashbi relative to all the other Tanaaim [sages of the Mishnaic period] he was distinct and removed from them in a way which is beyond comparison to them, thus they had need to praise him to awaken his desire to bestow to them.

And as stated by the Rebbe Maharash that the incomparable distinction between the rest of the Tanaaim relative to Rashbi was on the order of the distinction between created beings relative to their creator.

View the discourse

The light of Prophecy never ceased

"...regarding the matter of prophecy, [we find that] following the destruction of the Holy Temple, prophecy ceased (Bava Basra 12a). Nonetheless, there is a reality of prophecy in this world, but there is interference on the part of the recipients. As far as the light of prophecy is concerned, there is no interference. In reality, the light of prophecy shines even today, it is only that it is not seen and revealed due to the state of the recipients. That is to say, the change is not in the light; it is only that there is no one to receive the light."

Chassidic Discourse Basi Legani 5725 (1965)

Gog and Magog: Not Punishment

Shelah Hakadosh, parshas Shemos

The entire matter of Gog and Magog is for the sake of zichuch (refinement) and not like Nevuchadnezzar where the fear was a punishment. Instead, these are yissurim shel ahava (sufferings from love) which come [not as punishment] but to refine and weaken the physical aspect and to increase the inner knowledge of G-d.

Nisyonos: the power to elevate Divine sparks trapped in complete evil

In a discourse of the year 5679 the Rebbe Rashab explains the difference between the work of "birurim" (refining the sparks of holiness found in mundane physical objects) and "nisyonos" (tests) [..] and it states:

The important thing to understand about nisyonos (tests) is that the nisayon itself is not a thing unto itself, and it is not like physical things which are some sort of entity which can be refined. The depth of the matter is that all physical things possess a nitzutz Eloki (Divine spark), and thus they have a Divine purpose, which is that the thing should be used l'shem shomayim (for the sake of G-d) and through this the nitzutz (Divine spark) will be refined and elevated to its source...this is not the case with nisyonos (tests)...because in the nisayon (test) itself, meaning the thing which is standing to the test, there is no Divine intent. (Other than the intent that the person should stand against it and withstand the nisayon.)

In physical things themselves there is a Divine intent that they should be refined and whitened and be elevated, etc. Not so with a nisayon, for there is no Divine intent in the thing irself because it has no Divine spark (only like forbidden things), and the Divine intent is in the person, that he should withstand the nisayon and be elevated through it. And this elevation is much greater than the elevation from birurim (refinement), etc., as
it states (Re'eh 13:4) "Because Hashem your G-d is testing you", because via the nisayon the person comes to the level of da'as (inner knowledge)...meaning that through this [withstanding the nisayon] is revealed the level of the da'as ha'ne'elam (concealed knowledge, meaning that in the essence of the soul there is a recognition of the essence of the Ein Sof, as explained in this discourse).

Seemingly, according to this explanation, we find that the work of nisyonos (tests) is not so much greater than the work of birurim (refinement), because:

Regarding the person—the work of nisyonos (tests) is much harder than the work of birurim (refinement) and the elevation that comes about in the person from withstanding a nisayon is much greater than the elevation through the work of birurim (refinement), since it comes from the opposite side (of holiness), the lowest things.

But on the other hand—through the avodah of nisyonos (tests) the person only elevates himself, his G-dly soul alone, whereas the elevation from the work of birurim (refinement) not only pertains to him, the powers of his G-dly soul, and also the powers of his animal soul, but it elevates the physical item as well. Through this he refines the nitzutz Eloki (G-dly spark) that is in it.

Indeed, since it is explained in numerous places that the work of nisyonos (tests) is greater than the work of birurim (refinement), one could say that the special quality of the work of nisyonos (tests) relative to birurim (refinement) is (not only vis a vis the person himself, but rather) also regarding the thing which brings about the nisayon (test).

This will be understood based on what is explained elsewhere, and published at the end of Derech Mitzvosecha:

Despite that the object which the nisyaon (test) is enclothed is like forbidden things, which derive from the 3 completely impure klipos (shells of impurity), and as the Rebbe Rashab explains in his discourse, that the G-dly spark within them is totally darkened (as stated in Mishlei (Proverbs) 13:9 “the candle of evildoers will go dark”) until it is like evil, like something permitted which becomes forbidden, and it is impossible to elevate these sparks “until their day will come and death will be swallowed forever, as it says – I will remove the spirit of impurity from the earth” (as explainedin Tanya).

Nonetheless, there is a way to refine and elevate even the Divine sparks which are found in forbidden things during golus, before the coming of Moshiach—through the work of nisyonos (tests). As far as the person is concerned, he needs to flee from any sort of nisayon, to daven “don’t bring me to a test”; but when he is brought to a nisayon (test) from Above, then they give him the strength to withstand the nisayon (test) and to refine and elevate the Divine spark that is found in forbidden things (in a way of “the candle of the evildoers will go dark”…), so that even before Moshiach comes it will return and be turned to kedusha, in a way of “willfull sins become merits”, and “night illuminates like the day”.

So, according to this, it is understood that the unique quality of the work of nisyonos (tests) is not only vis a vis the person who withstands it, but also as regards the thing the nisayon (test) is with – that even though the Divine spark in this thing is like something permitted which becomes forbidden, from the fact that he withstands the nisayon (test) he refines even this spark.

This subject generates a directive for living: it is forbidden to despair from anything or any situation: when we are talking about something that is in his life or in the life of someone else—he must not despair from it, because we have a promise that “those who have been pushed away will not remain pushed away” (Shmuel II 14:14).

We have a complete promise that with the coming of Moshiach “I will remove the spirit of impurity from the earth”, but even before this – if they will bring him to the work of nisyonos (tests), then it will have much more ohr (Divine light) since he made a bright candle from a much darker situation, where “the permitted became forbidden” and “the candle of evildoers will go dark”—and not just a candle, but a “torch”, which is two lights together, which is a much greater light (as explained in Chassidus).

[…] through the work of birurim (refinement) and moreso via the work in a way of nisayon (test) – we speed up and draw down the coming of our righteous Moshiach in this physical world here below, and then will be fulfilled the promise “I will remove the spirit of impurity from the earth” and “the world will be filled with knowledge of G-d like water covers the sea” speedily and quickly.


From a sicha of the Lubavitcher Rebbe, Purim 5719 (1959)

"Tracht gut vet zein gut" -- "Think good and it will be good"

The Power of Jewish Emunah

The idea of "tracht gut vet zein gut" -- "think good and it will be good" is actually one of the very deepest mystical ideas, one which relates to the very essence of the Jewish soul.

The Maggid of Mezritch explains the power of emunah and bitachon based on the following verses from Vayikra 25:18-21 (Parshas Behar)

יח וַעֲשִׂיתֶם, אֶת-חֻקֹּתַי, וְאֶת-מִשְׁפָּטַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם אֹתָם--וִישַׁבְתֶּם עַל-הָאָרֶץ, לָבֶטַח
יט וְנָתְנָה הָאָרֶץ פִּרְיָהּ, וַאֲכַלְתֶּם לָשֹׂבַע; וִישַׁבְתֶּם לָבֶטַח, עָלֶיהָ
כ וְכִי תֹאמְרוּ, מַה-נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת: הֵן לֹא נִזְרָע, וְלֹא נֶאֱסֹף אֶת-תְּבוּאָתֵנוּ
כא וְצִוִּיתִי אֶת-בִּרְכָתִי לָכֶם, בַּשָּׁנָה הַשִּׁשִּׁית

18. You shall perform My statutes, keep My ordinances and perform them then you will live on the land securely.
19. And the land will then yield its fruit and you will eat to satiety, and live upon it securely.
20. And if you should say, "What will we eat in the seventh year? We will not sow, and we will not gather in our produce!"
21. [Know then, that] I will command My blessing for you in the sixth year, and it will yield produce for three years.

The Mezritcher Maggid writes that if the Jews peform the mitzvah of the Shmitta year with emunah and bitachon, then do not need Hashem's blessing because they -- the Jews themselves -- will bring down the blessing of the land yielding its fruit and eating to satisfaction. Only if they are lacking in emunah and bitachon, and they say "What will we eat in the seventh year?" then they force Hashem Himself (so to speak) to bring the blessing on the land "I will command My blessing for you..."

In other words, the blessing a Jew brings down through his emunah is greater than the blessing that Hashem Himself sends down!

וע"י אמונה נתלבש בתוכו האמת וגורם פעולתו
States the Mezritcher Maggid: "By having complete emunah, this makes a vessel for emes which enclothes itself in the emunah and it causes the desired results."

Part of the original maamar:
אור תורה-קכב
וכי תאמרו מה נאכל בשנה השביעית וכו' וצויתי את ברכתי וגו'. ויש לדקדק למה כתיב וכי תאמרו, הוי ליה למימר סתם וצויתי את ברכתי. וי"ל כי ידוע שכל זמן שישראל עוסקים בתורה ובמצותיו ית' הם ממשיכים שפע בכל העולמות. ויש עוד דבר אחד שישראל יכולים להמשיך, והוא ע"י אמונה, כמ"ש רז"ל בזכות האמונה יצאו ישראל ממצרים. וגבי אברהם כתיב והאמין בה' ויחשבה לו צדקה. כי מתחלה לא האמין כל כך שאמר אנכי הולך ערירי, ואח"כ האמין אמונה שלימה. ואיתא בזוהר איהו אמת ואיהי אמונה. וצריך לדעת הטעם לזה למה נקרא כך, ולמה ע"י אמונה יכולים לגרום שפע גדול. וי"ל ע"פ מה שאיתא בזוהר שערי דרישא רכיכין ושערי דדיקנא הם קשין שהוא לאכפיא דינא. פי' כי הש"י קידש כל השביעיות, כמו שבת ושמיטה. וכן בי"ג תיקוני דיקנא קידש תיקון הז' שהוא ואמת, ובו תלוין ובו כלולין הז' תיקונים עילאין, ושם עיקר הכפאת הדינין. כי המדה הנז' נקרא אנפהא דמלכא נהירין. פי' למשל כאשר המלך נהירין אנפוהו ושמח וטוב לב והרחמים גוברין, אף אם בעת השמחה בא לפניו מי שנתחייב מיתה למלך, אך מפני גודל השמחה והרחמים גדלה הרחמנות ולית דין כלל תמן. ולכך נקרא אנפהא נהירין, וזהו עיקר כפיית הדינין. וכל השמחה גרם בבוא בן המלך לפני המלך, מגודל התענוג והשעשוע נגדל לו שמחה יתירה. והם ישראל, על שם בני בכורי ישראל, ישראל אשר בך אתפאר. והיא מדת יעקב, ולכך נאמר תתן אמ"ת ליעקב. ור"ל שהקב"ה מתענג במדת אמת שהיא אנפהא נהירין, הכל בשביל ביאת יעקב לפניו, שהוא הבן החביב. ולכך נקרא מדת יעקב נחלה בלי מצרים, פי' שאין שם בחי' דין כלל. [כי כל בחינת דין נקרא מצר, שהוא מגביל הדבר ומצמצמו, אבל כאשר אנפהא דמלכא נהירין אין שם דין], לכן נק' בלי מצרים.]

http://books.chabadlibrary.org/books/magid/ot/25/122.htm