Uforatzto: Part I

00:00 The hemseh to Chag HaPesach, we begin this evening, Im Yirtze Hashem, a series on the topic of Ufaratzta. In an article in the Kvachabad, which was published late 1996, it was the end of Tishrei, the article opens up with the sentence, "Who of us does not recognize the Chabad theme of Ufaratzta?" And the famous nigun which was composed for these words. But when did the Rebbe start using s- quite often this pasuk? And what is the special meaning of this pasuk which the Rebbe gave us in his insights? And what does this mean for Chabad activity throughout the world? In the biography of the Rebbe in the beginning of the Hayim Yeim, it is described that Tavshin Yud Ches, 1958, the Rebbe initiates in regards to spreading the wellsprings of Hasidus, that it should be in a manner of Ufaratzta, as we'll explain further what it means. And Tavshin Yud Ches, the Botei Chabad, Chabad Houses began happening throughout the world. What is Ufaratzta? Ufaratzta is from a verse which is in Parsha VaYetse, which Yaakov Avinu was promised that your descendants shall be as the dust of the earth. You shall spread out. In other translations, it is mentioned you should be strong to the west and to the east, to the north and to the south. All families of the earth shall bless themselves by you and your descendants. When the Rebbe would initiate a new campaign, a new project, a new mivtza, the Rebbe would introduce it in his sichas, in his

02:27 talks, and at times also in his maymurim, his discourses of that time period. And in addition to that, also in letters. And the Rebbe would reflect this new concept on different levels, on a personal level and on a general level relating to the world around us. Likewise, when it came to Hakafes, in addition to Atah Eresa, the Rebbe would also recite this verse as recorded earlier, He would recite it three times, followed by the crowd of Hasidim who would then repeat it three times. And as the Rebbe mentioned in the beginning of this era of the initiating Ufaratzta, that in everything there should be a reflection of Ufaratzta, breaking through all the limitations. And this began to a certain extent in the sicha of Acharon Shel Pesach Tavshin Yud Zayin, which is Pesach 1957. The Rebbe in the sicha said the following, that as we find ourselves at the conclusion of Chag HaPesach, the time of our redemption, of our liberation, from where we take the energy, the strength for the general concept of freedom, of liberation, that a person should go out from his situation, from his restrictions of slavery, being enslaved to limitations and boundaries, there needs to be Ufaratzta. And Ufaratzta is connected with Mashiach, as Mashiach is an offspring, a descendant from the children of Peretz, which was the son of Yehuda, from where Mashiach comes from. What does this mean in a personal level, in Avodas Hashem, serving Hashem? That when a person goes out from his limitations, does not

04:58 limit himself to the limitations and the shell which is around him, he then reaches a higher level, a level of connecting to Hashem. That he wants to be connected to Hashem. He leaves all the other things that are around him, and his whole desire is to visualize, to see, to connect to Hashem, and to feel the ecstasy, the tainu, the pleasure of being around Hashem. Similar to what the Talmud tells us, that he went, he entered to a higher level, to a higher sphere on a spiritual level, be shalom, in peace, and he also left that level be shalom and returned to this environment and this world. Which means that it is not only something that relates to selected people, because Yitzias Mitzrayim was for every Yid, from the youngest to the level of Moshe Rabbeinu. And in such a manner, we can accomplish the geulah hasidah, the upcoming redemption, which will come through David Malko Mashiach. From this we understand in regards to the request, achas shoalti, that David HaMelech is requesting, and David HaMelech accomplishes it for every Yid. And from the achas shoalti, from the achas, from one, one request that I have, which comes from Yechidah Shalelam, from Hashem, it then is drawn down all the hamsochas, all the brochos, which are referred to in the abbreviation of achas. Achas is abbreviation, Eretz Yisrael, Chayei Elem Habar, and Teyrah. That all of them are permeated with the inyan of ufaratzta, breaking through all the limitations. On the occasion of Yid Beis

07:09 Tammuz, a year later, in the summer 1958, commemorating the liberation date of the previous Rebbe coming out from prison where he was incarcerated in Russia, in Leningrad, in 1927, the Rebbe refers to the miracles that took place then on the 12th and 13th of Tammuz. That in the limitations of yoma vakedma vetzafeina venegba, referring to all the dimensions, the west, the east, the north, and the south, limitations of place, of space in general, till restricted limitations, limitations that he was in prison. So it is in that same place, there's the inyan of ufaratzta, that what is concealed, godliness which is concealed within the darkness of world, screams out and says, ata, connecting to Hashem. And this is also demanded and expected from every one of us in our service to the Creator, to accomplish the ufaratzta, breaking through the limitations of all the different dimensions of the guf, of the body and the animal soul, and thereby accomplish and make an impact on the person's environment. And as it is mentioned in a discourse from the previous Rebbe, who is the one which we commemorate his geulah date, as he explained the verse, esaelam nasam belibam, a pasik which is mentioned from King Solomon, that the world was given in their heart, which refers to the heart of every Yid, that the share that every Yid has in the world which relates to him, was given in his heart, was given to the avedah, to the service of his heart, that he should serve Hashem.

09:14 And the way that he positions himself in his avedah to serve Hashem, this is which will make an impact on his share in this world, in the physical matters, b'negeah to children, health and livelihood. Which means that when a person positions himself and aims to be in a structure of v'shalcha b'rachovah, with a broadness and a boldness in the avedah to Hashem, that is when everything around him extends, stretches and broadens. That although he finds himself within the limitations of the west and the east, the north and the south, nevertheless, the limitations themselves announce and scream on every step the inyan of ufaratzta, the infinite which is in, within the limitations. And this is expressed in all the activities of the person. That not only what he's doing is with an intention that it should be for the heaven's sake, but the doing alone, the maise alone, is in a manner of behold rochechodeyu. That in all your ways you should be knowledgeable of Hashem. The ways themselves connect him with Hashem. We will continue, im yirtze Hashem, in the next installment.