A SLAP IN THE FACE OF SILENCE

Hush!

Yes, there is “A time for silence and a time to speak” (Koheles 3:7). In fact, if you speak when you should not, you are liable to get shocked, G-d forbid. (The Hebrew word “chashmal,” electricity, is composed of two words, “chash,” meaning silence, and “mal,” meaning speech, “memalela.”)

One of Reb Mendel Futeras’ main inspirations was Rabbi Zalman Moshe HaYitzchaki, famous for asking Rabbi Moshe Gurary at a farbrengen: “What is Atzmus (G-d’s essence and core)?” Trying but failing to avoid the trap, as soon as Rabbi Gurary opened his mouth, to his shock and surprise, Reb Zalman Moshe gave him a playful slap. “Whatever you say of Atzmus,” he told his startled friend, “cannot possibly be true of Atzmus!”

The problem is that the Rebbe himself, especially in the most recent sichos, speaks about Atzmus…

Is this then “a time to speak”?

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Although this week we learn in the Torah of the wicked ways of S’dom, the drunken exploits of Lot, and the impropriety of Avimelech, Parshas VaYeira begins with G-d appearing to Avrohom in the wake of the Mitzva and covenant of bris mila, circumcision. Here the Torah underscores the unique physical sanctity engraved in the bodies of all Jews (even those males who cannot be circumcised for health reasons, as well as all female Jews). The impact of this unique Mitzva is startlingly potent:

In virtue of bris mila, every single Jew has the G-dly revelation of “Va’yeira eilav Havaya” …

The holy soul, the G-dly Soul … is “literally a part of G-d Above,” and when one grasps part of the etzem, the essence, he grasps its entirety” (Kesser Shem Tov Hosafos 16).

(The precise word here “grasp” (tofes) is a term pertaining to the acquisition of property. When one acquires, he becomes baal ha’bayis (owner and boss) over the property. That is, every single Jew grasps, acquires, and becomes baal ha’bayis as it were over ha’etzem d’Eloka mamash, the very essence of G-d.) …

The true source of energy of the physical body is the G-dly Soul, for which reason the body of every single Jew is a “guf kadosh – a sanctified body” and is called “Adam” (“You are called Adam”), for “adama l’Elyon – it resembles the Supernal One.”

(Seifer HaSichos 5752, pg. 88)

On the shocking words “every single Jew grasps, acquires, and becomes baal ha’bayis … over ha’etzem d’Eloka mamash,” the Rebbe cites two sources: “I have sold to you my Torah, as it were, I was sold with it” (Shmos Rabba Ch. 33), “You have defeated Me, my children. You have defeated Me” (Bava Metzia 59b). (Ibid Footnote 40)

The Midrash speaks of how Torah is the ultimate acquisition, including within it everything of value. Torah is the beloved and indispensable possession of the Alm-ghty, analogous to the only daughter of a king. But when the princess is swept away by another, the king tells him:

“To part from my daughter, I cannot. To tell you not to take her, I also cannot, for she is your wife. Do this favor for me. Wherever you go, prepare for me a room that I may dwell with you. I am simply not capable of leaving my daughter.”

So G-d tells the Jewish people:

“I have given you the Torah. To part from it, I cannot. To tell you not to take it, I cannot. So wherever you go, make for Me a home that I may dwell within it, as it says, ‘Make for Me a Sanctuary.’”

The second source is the Talmudic debate between Rebbi Eliezer, who evoked a Heavenly voice in support of his halachic view, and the Rabbinic majority, who maintained their position with proofs from Torah. Eliyahu HaNavi testified that G-d was pleased with the result – that His children were victorious over Him: “You have defeated Me, my children. You have defeated Me.”

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True, here our “grasp” of ha’etzem d’Eloka mamash is in terms of our relationship with G-d (a kind of superiority!), falling short of actually describing Atzmus Itself. Maybe then it doesn’t warrant a slap. But in the maamer “Ki Naar Yisroel V’Ohaveihu,” the Rebbe MH”M says that “through understanding and comprehending the specific aspects of our worldly interactions and affairs, whose source is Atzmus, one is able to understand and grasp Atzmus” (Hisvaaduyos 15 5716, pg. 117).

And in the earlier, original maamer (of the Rebbe Rashab) it says:

In truth, Malchus is Atzmus. But within Hishtalshlus, Malchus is a discreet emanation [i.e., distinct from Atzmus] and when it descends to the created worlds (Bria-Yetzira-Asiya) it is a mere ray of a ray, from which the worlds are created. The truth is though that all [Creation] is only within the power of Atzmus.

Everything below is thus an analogy and simulacra of what is Above. That is, from the physical things we encounter we can understand Atzmus, as it will be in the Future Era, when Atzmus will be revealed … u’b’hasaga davka, specifically in our “grasp” …

How will Atzmus be revealed within our minds? It will be through all the physical things that pertain to us, for those we understand well.

(Hemshech 5666, pg. 576)

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Don’t be shocked; be charged – charged up and charged with a mission. The Rebbe’s teachings are truly radical and breathtaking, but they are meant to be practiced in our day-to-day lives and in our general outlook. We must come to terms with the Rebbe’s plan for personal redemption.

The Rebbe decided it is “a time to speak” about the ineffable, unspeakable power of Atzmus. This is the sure path to the most complete and ultimate victory, the epic culmination of all history, with the true and complete Redemption now!