case that one hears a
, a blessing, from the Rebbe and the blessing is fulfilled. In that case,the person sees that the Rebbeis indeed a Rebbe, causing theperson to be
, boundand devoted to the Rebbe. Butif, G-d forbid, it comes out theother way, the opposite of a blessing, the person is plagued with doubts. But this outcomeis forewarned by the statement,“Behold, I give…a blessing
and a curse
,” providing aheads-up from the outset thatcircumstances can also turn outto be the opposite of a blessing.The verse specifies, “
” indicatingthat just as there is a conceptof “
– I” Above, alludingto [the transcendent G-dlyemanation called] Kesser(
– I am as I am.”So too with regard to the soul,there is the concept of “
,”referring to the Yechida [thehighest dimension of the soul, which is associated with the“Moshe in every generation”].How can a curse be givenfrom the lofty level of “
”[from Moshe Rabbeinuhimself, from the Rebbe, when“nothing impure descends fromHeaven”]?It is possible that it is inorder that one should suffer alesser sentence [in this world,rather than a much more severepunishment in the World toCome]. (See
Ch. 12.) Another possibility is thatif it is indeed manifest in thismanner [as an apparent curse],then he shall come to the Rebbe– whether it is to the Ohel or bymeans of a
, or in someother manner – and tell the Alm-ghty through the Rebbe,“I accept it upon myself.” If heshould say these words, he willhave fulfilled his obligation withthat alone, as Rashi z”l says,“‘the blessing’ – on conditionthat ‘you listen.’” If the personlistens and accepts it uponhimself, then the case is that “Hegives to you the blessing.” Italso states in
of the Arizal, on the verse, “‘Lethim offer his cheek to the one who smites him; let him be filled with reproach’ (Eicha 3:30),that when he “offers his cheek”to receive the blow, he is “filled with reproach” [the reproach of humbling himself by presentinghis cheek to be stricken] andis exonerated thereby from the blow itself.Or, as it is explained in
at the end of Ch. 11,the truth is that the curses arealso blessings. In fact, they aresuch great blessings that they canonly be manifest as the oppositeof blessings. That is, in orderthat these blessings should not be subject to the evil eye norsubject to any accusation of the Attribute of Judgment. It is alsoin line with what is brought inMoed Katan (9b) and elucidatedin
beginning with the words “
.” And with the power of
to the Rebbe,one comes to recognize thateverything that comes from Above is actually entirely good.Then, the curses are transformedinto blessings, and he clearlysees that the Rebbe is presentin all the worlds, even more sothan during the Rebbe’s lifetimein this world (Zohar III 71b,elucidated in
Igeres HaKodesh siman
Zach, 22), thetrue perfection of which will beapparent soon in the completeredemption, and the Rebbe willlead us to Moshiach, amen.
(From the farbrengenof Shabbos Parshas R’ei 5710;the original Yiddish transcript was edited by the Rebbe)
ADD IN ACTS OF GOODNESS & KINDNESS
TO BRING MOSHIACH NOW!
The Rebbe is a hunter occupied with saving Jewishsouls. He is an expert in Jewish souls and their names,an expert in detecting and foiling the seductive advice of theEvil Inclination.