770 Eastern Parkway - Part 4

00:00 The continuation to the earlier installments in regards to seven seventy, we continue now with installment number four, discussing various expressions that the Rebbe mentioned in regards to seven seventy, and also the Gematria, the numerical value of the word seven seventy. In Maisicha Tov Shin Nun Alef, 1991, the Rebbe referred to seven seventy as a Bayis Mishulesh, a house that is considered a triple house that has three functions, Teyrah, Tefilah, and Maisim Tevim, studying Teyrah, davening, and doing good deeds. In the same year, later on in the year, the Rebbe again elaborated in regards to this concept, Bayis Mishulesh, a triple function. The Rebbe said that this is similar as a preparation for the Beis Hamikdash, which also in the Beis Hamikdash, there's the union of Teyrah, there's the union of Tefilah, and there's the union of Gmilus Chasadim, which was Korbanes. In Maisicha, a year later in Tov Shin Mun Beis, the Rebbe mentioned that the seven seventy has also additional purposes. It includes Sudas Mitzvah, Sudas that are considered Sudas of Mitzvah, and especially Kidushim that are made on Shabbos and Yom Tov all year round. In Maisicha of Nun Alef, 91, the Rebbe mentioned in regards to seven seventy that this is the Makir, this is the source for the spreading of the wellsprings all around the world. On another occasion, the Rebbe stated that this is the place where there is and comes out the spreading of Teyrah and Yiddishkeit and the wells of Chasidus literally in every corner of earth. In

02:37 regards to the numerical value of the number seven seventy, it adds up also to the word Paratsa, which means taking off limitations, taking off barriers and restrictions. The first occasion that the Rebbe mentioned this was in Tov Shin Lamid, early 1970. The Rebbe then spoke about the suggestion that came from Eretz Yisroel to conclude the Sefer Teyrah Shel Moshiach. The Sefer Teyrah Shel Moshiach was a Sefer Teyrah initiated by the previous Rebbe in 1942. That's when the writing began, and it continued and stopped in 1948 approximately. It was in 1970 that a few families from Eretz Yisroel wrote into the Rebbe asking if he can conclude the Sefer Teyrah Shel Moshiach, and the Rebbe accepted the suggestion, and the Sefer Teyrah Shel Moshiach was concluded on Erev Yitzvat, Friday, Teshvat, Tov Shin Lamid. The name Sefer Teyrah Shel Moshiach was a name that the previous Rebbe referred to as such being that this would be the Sefer Teyrah with which we will greet Moshiach. So when the Rebbe spoke about a suggestion that came from Eretz Yisroel, the Rebbe said the following, that although the suggestion should have come from here, from Brooklyn, since this is the place where the Sefer Teyrah is found, and this is the Daladam, it's the four cubic feet of 770 in 770 itself, and the Rebbe adds, and especially that those that are involved in calculating numerical values of words say that 770 is Begematria Paratsa. In Tov Shin Lamid Alef, Parsha Meketz, the Rebbe again mentioned it. This

04:55 was less than a year later, and then Chay Elul Tov Shin Lamid Vav, 1976, the Rebbe again made mention of it. The general connection of Ufaratsa with a shul, the Rebbe elaborated on this in Tov Shin Yud Ches, 1958, when the Rebbe initiated then the Inyan of Ufaratsa, Yom Havakedma V'tzafen Havanegba, which means to extend in every direction, spreading Yiddishkeit, spreading the wellsprings of Chasidus. And in fact, that summer, 1958, the Rebbe said a maimer which related to this verse, Ufaratsa Yom Havakedma V'tzafen Havanegba. About a month earlier, on Yud Beis Tammuz, in that same year, the Rebbe said the following, that Behemsekht to what was discussed earlier in the maimer, B'negia to Ufaratsa Yom Havakedma V'tzafen Havanegba, that you should extend to the The west, the east, the north, and the south. So the Rebbe says, l'chayil, there's two opposites here. On one hand, we say the beginning is ufaratza, which means there's no limitations. There's no restrictions, just extending past all the limitations. But immediately after that, in that same verse, it is mentioned, yam avaked mavetzafeh navanekba, which implies that there are dimensions in all four sides. The Rebbe explains that this is as it was explained in the maimer, that the ultimate purpose, as we see in regards to godliness, in regards to the Almighty, that kel mistater, that he conceals himself. We do not see him. He conceals himself within the structure of the creation. But the purpose is that he should be revealed, even to the flesh eyes and

07:18 even to all the nations of the world and even to chayis and behemoths. The Rebbe says we find it also in regards to the miracle of Yud Beis Tammuz, when the previous Rebbe was freed, released from prison in 1927 in Russia. So the Rebbe said on one hand, there are the limitations of yam avaked mavetzafeh navanekba, the limitations of space and very, very restricted. But nevertheless, there is also the paratsa, breaking through the limitations, that something that is concealed screams on its own and says, ata, it reveals godliness and points at godliness. Likewise, it is also expected from all of us in our aveda and our service to the Creator to accomplish the ufaratsa, to break through the limitations that are existing in the yam avaked mavetzafeh navanekba, in the limitations of our body and animal soul. And through this also making an impact on our share in world. And as the previous Rebbe said, that in the heart of every Yid, there is the part of the world that relates to him, to the Yid. And then Eleh, the Ebeshteir has given the kiach, the potential, nos ambelibe, the potential that a Yid should be able to accomplish what it needs to accomplish. As long as it is with Vaschal Chaber Chava, that when it comes to serving Hashem, he's doing it with a broadness. And then Eleh, then everything around him also results in such a, from such a perspective that it is ufaratsa. And the Rebbe says, where do we see this?

09:22 Even in the beginning of the aveda, we see it in a shul and a study hall, a Beis Hamedrash. A shul and a Beis Hamedrash has limitations. When we look at it, it's a structure, a physical structure with walls around it. And this is when a person can go in and daven in shul, learn in shul, because a person is not allowed to just daven somewhere where it's not walled around him. Likewise, when you get the study of Teta, a person needs a very calm mind in order to be able to focus and concentrate. So therefore, it is always better that he finds himself in a room, in a certain limited area. But together with that, together with the fact that the shul is a structure with walls, the walls alone scream and announce, zeh shar haShamayim. This is the gate of heaven. As it says in regards to Yankev Avinu, that when he went on to find his shidach, his wife, it says, vayifka bamokim. And our sages tell us that vayifka bamokim goes on the space of the Beis Hamikdash, the area of the Beis Hamikdash. The Beis Hamikdash contains two basic concepts. One, the sacrifices, which today, davening, prayer, tefillah, was instituted in the place of the sacrifices. And the second concept is lishkas hagozis, the courthouse where the Sanhedrin would sit close by in the Beis Hamikdash, from where Teta went out to all Yidden. Likewise, also now when the Beis Hamikdash is not existing physically, there is the Mikdash Ma'at,

11:29 the miniature Beis Hamikdash, which are the shuls and the study halls. And therefore, there are many opinions that say that in a shul and in a study hall, there's a tzivui u'mikdashi tiro. There should be fear of Hashem as it is in a Beis Hamikdash. And this is that even in the Yom Avaked Mavetzafin Avanekba, there is the inyan of Ufaratsa, that the place alone screams out that there is something higher than limitations.