Praising Jews

The Rebbe Maharash said:

"People think that receiving a pidyon is a difficult thing and that it is appropriate only for a great Rebbe. But the truth is that any Jew can do it by saying something in praise of the other person. But he must mean it in truth. On Rosh HaShanah hundreds of angels wait for one person to say something in praise of another, for they know that the Holy One desires the praises of Israel - not so much the prayers of tzaddikim as the praises of Israel."

Sefer HaToldos Admur Maharash

Joy Burns the Remnants of Golus!

As to the question: how can one can be joyous when "darkness covers the earth." For now, the very reverse is true. The very fact that all the signs given in the Talmud foretelling the advent of Mashiach [e.g. "insolence will increase, honor dwindle etc."] are present now, indicates that "Indeed, he stands behind the wall, he looks in at the windows, he peers through the lattice" that Mashiach’s coming is imminent, and only moments away. Therefore, one should indeed be joyous.[...]Joy is something which our time demands, for through it we burn the remnants of the exile, thus preparing for the future redemption when "as in the days of your going out of the land of Egypt I will show wonders."

Sicha of the Lubavitcher Rebbe, 20 Marcheshvan 5741

Recognizing the Tzaddik Yesod Olam

When it comes to faith in the Sages, the Tzaddikim, one person is a fool in worldly matters, possesses bad character traits, and does possess faith in Tzaddikim. Others are wise, and have good deeds, but nevertheless lack faith in Tzaddikim, and do not know the truth.

This appears surprising. I heard a solution in the name of the Baal Shem Tov, of blessed memory: Another question can be asked: why are some Tzaddikim hidden, and not revealed to the world, but only to a handful of people? ...

The explanation is as follows: in every single generation there is a Tzaddik, for the world cannot exist without a Tzaddik, for “The Tzaddik is the foundation of the world.” However, if the generation is worthy, their Tzaddik will come to them in a revealed manner. If not, he will be hidden from them. But this too is surprising, for we see a person who has neither merits nor sins, and it is not possible to say that he is worthy—meaning, a 13-year-old. Why does he deserve to know the truth and have faith in the Tzaddikim? This is certainly not commensurate with his actions.

The explanation is that [in fact] everything depends upon the roots [of the person’s Neshama], for now there are reincarnations, and if the root is refined, and this refinement is reached via undergoing reincarnations, then he is merits that his Tzaddik is revealed. However, if the Neshoma’s roots are not as refined, then they [bring forth Neshomos whose] Tzaddik is hidden, and therefore they do not have faith in him, and even if he would be revealed, they would not have faith in him ...

If so, that which we know the truth, and possess faith in the Tzaddikim is not dependent upon our good deeds; as explained above, this stems from the root of the person’s Neshama. If so, we are not superior to those people who do not know the truth and oppose [the Tzaddikim]. They may well possess more G–dliness, for they perform many Mitzvos and good deeds. If so, it is not proper to be separate from them; rather, one should be united with them.

Maamarei Admur HaZaken, Inyanim, pp. 299-300

(translation by Rabbi Y. Oliver)

Parshas Nitzavim

Parshas Nitzavim contains a verse representative of the Future Redemption, "And G-d your L-rd will return your captivity." Furthermore, our Sages note that the verse does not say vihayshiv, but rather vishav, indicating that He Himself shared the exile with the Jews, and that He will return with them. [...]

It also contains the verse, "The hidden matters belong to G-d, but the revealed matters belong to us." There is a connection with this verse and the study of P'nimiyus HaTorah (Torah's mystic realm). In the present age, however, the AriZal stated that "It a mitzvah to reveal this wisdom." Thus not only the actual observance of Torah and mitzvos, but also the emotional service of love and fear, and similarly, the knowledge of P'nimiyus HaTorah, are accessible and therefore should be attained by every Jew.

And this will lead to the ultimate Redemption. And then, "G-d your L-rd will return your captivity"; He will proceed together with the entire Jewish people to the Beis HaMikdash and to the Holy of Holies. This will come about through each Jew's efforts in revealing the spark of Mashiach contained within his soul. And in a complete sense, this will come about in the Era of the Redemption. May it take place in the immediate future.

Sicha of the Lubavitcher Rebbe, Eve of the Third Night of Selichos, 5751

A Plea for Moshiach (Baal Shem Tov)

It is written: "If you will chance upon a bird's nest...send away the mother bird..." The explanation in the Tikkunim is that in order to awaken rachamim we must beseech the Holy One, blessed be He: "Just as all birds have mercy on their offspring, shouldn't you have mercy on Your children?" At that time the Holy One says 'For my sake I will do it.'

The nest and the Holy birds the children of this world cry out "When will you open the heichal ken tzipor and send out Moshiach garbed in garments of vengeance, when will Moshiach receive mercy," as it states in Midrash that he is suffering great yissurim with chains of iron, and the kings of the house of Dovid and the prophets of Israel comfort him that he should come out to freedom and the chains of iron on him should be cut off.

"When will the poor rise from the dust, the poor from the wastebin and the light of ben Yishai, your Moshiach, will shine. When will Michoel stand on the mountain and call out 'a redeemer has come to Zion', when will you do it for Your sake if not for our sake?

"If we have no merit among us and there are no tzaddikim among us or baalei tzadakos, and we also lack z'chus Avos, as it says 'at the time their foot will falter' when z'chus Avos is finished, G-d forbid.

"Aren't You our father and you are a tzaddik and a great bestower of generosity with all Your creatures...You, Hashem, redeem us from the world of Your name. Do for the sake of Your name, do for the sake of Your throne of glory, do for the sake of Your shechina. And if the shechina and her troops stand before the throne of glory and also the sitra achara and his troops, who are the thorns and briars that surround the supernal shoshana, it is certain that You will judge with favor us and shechinas uzecha and not to gladden those who hate us, 'and all who worship statues shall be shamed', etc."

Kesser Shem Tov 415

Only Simcha will Bring Moshiach!

There is no explanation why Moshiach hasn't come: it is certain that every Jew has done tshuva; the Tehillim of Dovid Malka Meshicha have been recited in the greatest quantity; many farbrengens have been held; the spreading of the wellsprings [of Chassidus] has been going on since the Baal Shem Tov, more than seven generations[...]

If so, the question is asked: what more can be done that hasn't already been done?!...
We could say that the thing which still wasn't done in order to bring Moshiach is -- the desired service of simcha [joy] in order to bring Moshiach.

In addition to the fact that "simcha breaks all limitations", including the limitations of golus [exile], there is a special segulah [hidden power] in simcha to bring the geulah -- as explained that Hashem's simcha atzmis [true, essential joy] will come with the building of the 3rd Bais Hamikdash, and we awaken this simcha atzmis through simcha shel mitzva, that the simcha shel mitzvah reaches higher than the mitzvah itself, and through it davka we awaken the simcha atzmis of the Time to Come.

Even though there was certainly simcha shel mitzvah in all the previous generations, since simcha shel mitzvah is a fundemental matter in serving Hashem, as it is written "serve Hashem with simcha", and "you served Hashem your G-d with simcha and goodness of heart"...nonetheless, in any case, in simcha shel mitzvah the main emphasis on the way of doing the service, that the service needs to be with simcha, and if we are speaking here about the simcha to bring Moshiach it is -- on the simcha itself simcha b'taharasa [pure simcha], the service of simcha for the sake of the goal and tachlis of the coming of Moshiach.

Since this is so, then we find that the way to bring Moshiach is by adding in simcha, simcha b'taharasa, simcha that will immediately bring Moshiach Tzidkeinu.

How could it be that over all the generations they didn't make an effort to bring Moshiach with simcha? They did all they could do to bring Moshiach, even crushing the Crown Jewel in the king's crown, etc. [a metaphor for spreading the teachings of Chassidus], in order to get a drop in the King's mouth[...]

We could say as a simple explanation that when we are found in the doubled and redoubled darkness of golus, when all Yidden are in golus, and the shechina is in golus, it is understood that due to the amount of pain of golus, that simcha b'taharasa is not relevant.

But never the less, since in the end we are obligated to bring Moshiach--there is no choice but to bring Moshiach through simcha, simcha b'taharasa.

Regarding the difficulty to bring about a feeling of simcha b'taharasa in the darkness of golus--since we are obligated to bring Moshiach Tzidkeinu, then we must say that at the end of golus mamash--they give the special powers to be able to have simcha b'taharasa, and the explanation--this simcha is generated by contemplating that mamash immediatly Moshiach is coming, and then the entire world will be in ultimate simcha, and therefore, there is already a feeling of simcha b'taharasa (a taste and sampling of the simcha of the geulah).

And the main thing--that instead of lengthy discussion, etc., they will begin to actually do it: to go out and declare and announce about the special increase in simcha in order to bring Moshiach, and certainly through this Moshiach will actually come mamash, and with the createst alacrity, "in the blink of an eye". Try it and you will be convinced!!

Sicha of the Lubavitcher Rebbe, 14 Elul 5748

Joy Nullifies Harsh Judgements

The curses of the tochacha [portion of rebuke] come upon Israel "because you didn't serve Hashem your G-d with joy and gladness of heart, and you will serve your enemies." (Devarim 28:47). It means seemingly that even though one serves Hashem, but it is without simcha (joy) and gladness of heart, then it draws down a punishment "and you will serve your enemies". But how can we understand this? Can the reason for this bitter punishment be because of a lack of joy alone?!

The explanation is that eveyone has committed some sin or other, and from this sin comes the punishment; However, regardless of that, if he will serve Hashem with joy (simcha shel mitzva) this joy is so powerful that it awakens joy Above (so to speak), and nullifies the judgements. This doesn't happen when "you didn't serve Hashem your G-d with joy, etc", which draws down the punishment for the sins.

Likutei Torah, Tazria 19c

The Test of the King's Illusions

"And I will conceal my face, etc". This is seemingly very surprising--how is it possible that the Holy One, blessed be He, will conceal his face from Yisroel, chaliloh? And how will they have chayus (life energy) and how will they endure, chas v'shalom, because this is all of their chayus.

The analogy is to a king who made numerous dividers, through optical illusion, in front of his palace in order that no one should come to him. And he hid himself there, and he made walls of fire and rivers, all of them optical illusions, before his sons.

One who was wise and contemplated the matter: how could it be possible that his father, the Merciful One, would not want to see the faces of his sons and friends? This is certainly only an optical illusion, as the father wants to test if the son will make the effort to come to him.

And in truth there is no concealment, and so immediately when he will have self-sacrifice to go into the river, the optical illusion disappeared and he crossed it, and so too with all the dividers, until he came to the king's palace.

But there was also a simpleton who was afraid to begin to cross the dividers, and there is another who crossed the water and returned from the walls and from the fire...

Degel Machaneh Ephraim (in the name of the Holy Baal Shem Tov)

The Holy Baal Shem Tov: "He will be"

The Holy Rav Yaakov Yisroel of Tcherkas, ztzvk"l, told that his grandfather, Rav Nochum of Tshernobyl, said that [...] there never was anyone like the Baal Shem Tov before him, and there never will be another after him until the coming of the redeemer, and when Moshiach will come [וועט עהר זיין="he will be"], and he repeated these words three times [וועט עהר זיין="he will be"], and the holy Rav Yaakov Yisroel said that the meaning of the words of his grandfather was that the Baal Shem Tov will be Moshiach.

Maasiyos u-Maamarim Yekarim

Chai Elul: Birth of the Two Great Luminaries

Chai Elul, the eighteenth day of Elul, is the birthday of two great luminaries, the Baal Shem Tov (b. 1698 [5458]) and the Alter Rebbe (b. 1745 [5505]), the founders of the chassidic movement in general and Chabad Chassidism respectively. The Torah mentions repeatedly that the birthday of a tzaddik is a joyous time. Still, we don't find that Jews customarily celebrated their birthdays as a Yom Tov and in a conspicuous manner.

However, with regard to the birthdays of the Baal Shem Tov and the Alter Rebbe on Chai Elul, the Previous Rebbe revealed in the name of his father, the Rebbe Rashab, that it is a day of rejoicing, to such an extent that we wish one another "Gut Yom Tov."

Since all things relating to Torah are precise, it follows that the special joy and uniqueness of the birthday celebrations of Chai Elul are related not only to the Baal Shem Tov and the Alter Rebbe themselves, but also to the chassidic teachings they revealed. What is the connection?

Why are birthdays celebrated? Before a child is born it has all its needs effortlessly provided for and is protected from harm in its mother's womb. At the moment of birth, all this changes - it needs to be fed, it loses its protection, and so on.

Spiritually as well, the time of birth seems to involve a spiritual decline, for as our Sages say, "When the child is in its mother's womb ... it sees from one end of the world to the other and is taught the entire Torah. As soon as it is born ... it forgets the entire Torah."

The day of birth, then, involves a tremendous descent for the child, both physically and spiritually. This being so, what reason is there for rejoicing on a birthday?

But as long as the child is unborn, it is not yet a "nefesh," a complete being composed of the unity of body and soul. Though it possesses all its limbs, moves, eats, etc., the child only becomes a nefesh when the soul entirely enters and unites with its body; as long as the child is unborn it receives its life-force from its mother. The joy of a birthday is precisely because it is only then that the child becomes a complete and independent living entity, a nefesh.

This explains why the concept of celebrating a birthday is brought about by the birthdays of the Baal Shem Tov and the Alter Rebbe, for the "birth" of Chassidus initiated a similar thrust in the world:

Exile is likened to "pregnancy" and the Redemption through Mashiach to "birth." Since Chassidus is a foretaste of and a preparation to the Redemption, and since spreading the wellsprings of Chassidus serves to bring about the Redemption, we understood that the innovation of Chassidus is similar to the revelation at the time of the Redemption, the aspect of "birth."

A Jew may approach Torah and mitzvos in one of two ways: It is possible to perform Torah and mitzvos in such a complete manner that Torah and mitzvos provide him with spiritual life and nurture. Nevertheless, there remains a distinction between the performer and the performance - the person feels himself as a separate and distinct entity from the Torah and mitzvos which he performs and which provide him with vitality and succor.

This is similar to "pregnancy" in that despite the child possessing all its limbs and organs, its life and vitality is distinct from itself; it is its mother's.

The Baal Shem Tov revealed and emphasized the inner and true aspect of "there is nothing but Him," that there exists no true entity other than G-d. Thus, there do not exist two realities - the person who performs Torah and mitzvos and Torah and mitzvos themselves - but one true reality: G-d and His Torah and mitzvos, which are one with Him.

In this approach to Torah and mitzvos there is but one entity, for the person's entire being is composed of his performance of Torah and mitzvos. Which is to say, this is similar to a "birth," when body and soul cease to be two separate entities and become portions of the same being.

Our Sages underscore this in their statement, "I was not created but to serve my Maker (i.e., man's entire being and his sole purpose of creation is for the service of his Creator)."

For in order for G-d's will and wisdom - Torah and mitzvos - to be accomplished and realized, we must necessarily exist as well, and exist as physical beings. Consequently, nothing was created for itself; all was created exclusively to serve a specific function in accomplishing G-d's Will.

While man will be fully "born" and truly live his life entirely united with G-d only in the times of Mashiach, still Chassidus provides us with a "taste" of this life presently as well.

We do so by living and promulgating the teachings of the Baal Shem Tov, especially in the manner that these teachings are capable of being internalized and affecting all our soul powers, as explained in the teachings of the Alter Rebbe.

Chai Elul, then, is truly a "birth day" to be joyously celebrated.

Based on Likkutei Sichos, Vol. XXIV, pp. 178-183

Chai Elul -- birthday of the Baal Shem Tov and the Alter Rebbe (Baal Hatanya and Shulchan Orech)

[...] the neshamoh — soul — of the Alter Rebbe, one of the celebrants of today’s birthday, was a neshamoh chadoshoh — a new soul. It had never before descended to this world! And now the time had come for such novel things to be achieved, that a new soul was needed. And the soul of the Alter Rebbe was summoned to give new meaning to the concept of a dwelling place for G-d.

From all this we can understand the reason for great celebration on this day. For by virtue of their greater powers than the ordinary man, the two luminaries were able to accomplish so much more by their birth.

As stated above, the Baal Shem Tov and the Alter Rebbe, whose birthday it is today, were called the “Two Great Luminaries.” When Moshe Rabbeinu was born we are told in the Torah (Exodus 2:2): “she saw him that he was goodly.” On which the Talmud comments (Sotah 12a): “When he was born the entire house was filled with light.” This means that as soon as Moshe was born, he had an effect on the world — the house was filled with light.

What is light? It does not change the form or substance of anything. It merely shows where or what something is. When it is dark in the room, one sees nothing more than vague outlines. And one certainly cannot differentiate between colors. Light changes this and comes to reveal what is present and which form it takes.

A Jew, however, must not be satisfied with merely revealing the truth. It is demanded of us that we actually become “partners with G-d in the creation.” Not like a partner who only has an equal share in the business, but like a partner who had the same hand in building the business as his counterpart! Because of this, he feels free to make improvements and innovations as he sees fit. This is the nature of our partnership with G-d; He has given us the power to bring about profound changes in the creation by our actions and good deeds.

This is why the Baal Shem Tov and the Alter Rebbe are called the two luminaries. A luminary is the source of the light and not merely that intangible phenomenon which reveals what is already there. And this is why they are called the two great luminaries’ ‘ since the changes that they were responsible for were great ones, lasting throughout subsequent generations. Their deeds shone brightly and their influence was everlasting. When they taught their students they made sure that not only would their teaching never be forgotten but that their students would in turn teach others.

Lubavitcher Rebbe, sicha of 18th Day of Elul, 5742

Baal Shem Tov on the Coming of Moshiach

[...]in the name of the Baal Shem Tov, who said that with the coming of Moshiach there will not be killings, chas v'sholom.

Midrash Pinchas [of Koretz], 24b (10)

Serving Hashem is only when it is b'simcha

קומי אורי - "Rise and Shine" (Yeshaya 60:1). The word "קומי" and the word "אורי" are two commands for it states "awaken and arise from the dust", because first one must arise from the dust and sadness and lethargy, and after this אורי "shine" -- and this אור (light) is the simcha, as it says "the Jews had orah [light] v'simcha v'sasson v'yikar"[...]

Even when a person's intellect agrees to serve Hashem, this is still darkness and he is [still] not doing the will of the Creator -- instead he's doing his own will and what he himself agrees to. Rather, the main thing in serving Hashem is to serve Him with joy b'simcha u-v'tuv levav b'rov kol.

Admor Hazaken, Neviim, p.180-81

A Jew Can't Be at Ease in Golus

The whole world, our Sages say, was created for the sake of Israel. It therefore follows that the state of affairs in the world parallels the state of affairs within Jewry. That “the earth sits still and is at ease,” and “the nations are at ease,” indicates that the same situation exists among Jews. Some Jews, claiming that they possess all their material and spiritual needs, are not upset that they are in exile. They sit at ease and in peace, unworried by their exiled state.

These Jews pray three times a day (on weekdays), “Speedily cause the scion of David Your servant to flourish ... for we hope for Your salvation all day.” But they forget about this immediately after prayer, and in their everyday life, “sit still” and are “at ease.” How can a Jew be self-complacent knowing that “the sons are exiled from their Father’s table”?

“We hope for Your salvation all day” means that a Jew thinks and hopes for Moshiach’s coming every moment of the day. And at the time he is hoping for the redemption, he certainly will not be sitting at ease.

Sicha of the Lubavitcher Rebbe, Shabbos Mishpotim, 24th Day of Shevat, 5744

Geulah is our Birth

…the Geulah is called “birth”, like the newborn that its eyes open and he will see and hear and so on because the lights illuminate the vessels--this is how it will be when Moshiach comes, that the neshomas will see with the sechel, and the eyes of all the neshomas will be opened and they will see as with our sense of sight, and so too the ear will hear and so on. Like the difference between the moment of sleep and waking--when he wakes up his intellect shines in his brain and he will differentiate and know everything.

Toras Chayim Tetzaveh 334a

Greet Moshiach Through Studying Chassidus

...may G-d not listen to any unfavorable statements that are made against the Jewish people. And since G-d will not listen to them, they will have no power to cause harm to another Jew.

And may we immediately proceed "on the clouds of heaven" to Eretz Yisrael, and directly to the Holy of Holies. This is particularly relevant in the present year, a year when "I will show you wonders." And we have seen wonders in the battles between the gentiles. And in regard to all matters, G-d tells the Jews not to be concerned, He is busy preparing their redemption.

May we follow the counsel "A good-hearted person is always celebrating" and seek to involve ourselves with the numerous opportunities for celebration that exist, confident that there is no need for concern about all material affairs of this world. And when a Jew -- for reasons desired by G-d -- must "go out to war," i.e., leave his natural state, he must realize that he is, as the opening phrase of the Torah reading states, על אויבך, lit. "above your enemies." A Jew is above them totally, and therefore need not take up arms, and he stands above all the matters which run contrary to a Jewish way of life.

And it is because he must contend with such factors, i.e., there are things which take him away from the study of P'nimiyus HaTorah, that a Jew hates exile. And therefore, he involves himself with such matters for only a minimal amount of time and returns to his true state, above all connection to war.
And through our efforts in observing the mitzvos, we will receive "the reward of a mitzvah [which] is a mitzvah," i.e., the opportunity to perform mitzvos in the Era of the Redemption. And then we will bring sacrifices in the Beis HaMikdash and in this manner elevate all the different elements of existence in this world.

It is a shame to spend further time on such matters for we must prepare to greet Mashiach through studying P'nimiyus HaTorah in a concentrated manner and in that way establishing a wondrous unity with G-d's thought. And by the distribution of money to be given to tzedakah, we will hasten the coming of the Redemption. May it take place in the immediate future.

Sicha of the Lubavitcher Rebbe, night of 11 Elul, 5751

What is the purpose of the American Government?

As the children sing, “We Want Moshiach Now” in the language of this country, it will permeate the atmosphere of America, and the effect of their singing will cause the Congress and Senate to appropriate monies for the support of Yeshivos. It is even fitting and correct to say that the very establishment of the Congress and Senate over 200 years ago was, that they would now give great financial support to places of Torah enabling us to study Torah in peace and harmony. This support will be good for them as well, because their purpose is to help Jews; thus quickening the redemption. At the time of the redemption the Jews will be on a higher level, therefore the non-Jews who help the Jews will also be on a higher level.

Sicha of the Lubavitcher Rebbe, Day Of Simchas Torah, 5741

Complete Joy: the possibility exists at present...

Our Sages stated, "It is forbidden for a person to experience complete joy in this world, because 'then (in the Era of the Redemption) our mouths will be filled with laughter.' " Nevertheless, since the Previous Rebbe stated L'Alter l'Teshuvah, l'Alter l'Geulah ("Immediately to Teshuvah, immediately to Redemption") and declared that Mashiach's coming is an imminent reality, there is the possibility for complete joy at present.

Indeed, the Previous Rebbe was the Mashiach of our generation and revealed himself in a complete manner. And therefore, he demanded that his Chassidim's conduct be characterized by joy at all times. Although he himself suffered imprisonment and was under a death sentence (which was later commuted to exile), he continued to emphasize the importance of happiness. And he conveyed that quality to all of the members of his generation, and in particular, to the men, women, and children, in shul here today. From them, this quality can be spread to all the members of the generation.

Since "the Nasi is the entire generation," the qualities possessed by the Previous Rebbe are drawn down to all the members of the generation. Thus, we have the potential to demand that G-d reveal, in a generous manner, all the positive qualities associated with both these names.

Furthermore, a Nasi, is also identified with kingship and a king is, as the Rambam writes, "the heart of the entire Jewish people," and leads them in all their concerns. The existence of the entire nation is dependent on him, including every aspect of their being. Therefore, he takes responsibility for their financial concerns as well. Surely, we see this approach in the conduct of the Previous Rebbe as reflected in the thirty years of his Nesi'us.

The above is particularly true since ours is the generation of the Redemption, when G-d will "again stretch forth His hand... to the remnant of His people... in the islands of the sea." This refers to America, the land in which we are located at present, the lower half of the world, and Australia, "the lower half" within "the lower half of the world." Furthermore, in our generation the Jews manifest a host of positive virtues, including qualities associated with each of the letters of the Alef-Beis.

In reflection of these positive virtues, each Jew recites the prayer of the High Priest on Yom Kippur in which all the blessings connected with the year are mentioned in the order of the Alef-Beis. [The Rebbe Shlita proceeded to mention each of these blessings beginning with "a year of light, a year of blessing" until "a year of prosperity."] There will be abundant prosperity, every person having all his needs fulfilled. Although there are those who might argue that some of the material benefits enjoyed by people today are luxuries, this is not the case. A Jew is entitled to live in prosperity, and indeed, to enjoy an unbounded degree of prosperity. And with a healthy body, he will have a healthy soul and fuse the two into a single unified entity.

Sicha of the Lubavitcher Rebbe, night of 11 Elul, 5751

Bringing the Redemption: like horses pulling the wagon

“Deed is the essential thing.” Shabbos Mevorchim Elul, from which blessings flow for the entire month, is the appropriate time to resolve to increase in all aspects alluded to in the word “Elul” — the three areas of Torah, prayer, and good deeds, preceded by the service of teshuvah. In addition, there must also be the aspect of redemption — at the beginning of service a Jew must know that the ultimate in service is the redemption. This provides added impetus to his service, knowing that he can immediately bring the redemption.

Even if a Jew should not feel that his service can bring the redemption, the following parable will clarify it:

A wagon is traveling, and seated within are sages discussing an intellectual matter. Although the wagon-driver thinks of the fee he will receive, and therefore urges on the horses; and the horses think of the fodder they will receive and therefore gallop — the thoughts of the horse (and the wagon-driver) do not in the slightest change the intellectual matter being discussed by the sages (although the sages need the wagon-driver and horses to reach their destination)!

So too in our case: Every person has a “G-dly soul,” an “animal soul,” and an “intellect-soul” which is the intermediary between the two. The sages in the wagon are the G-dly soul; the horses are the animal soul; and the wagon-driver is the intellect-soul, who connects the G-dly and animal souls (just as the wagon-driver is the intermediary to urge on the horses to reach the sages’ destination). Just as the thoughts of the horses do not taint the sages’ discussion, so too the thoughts of the animal soul about physical matters do not taint the service of the G-dly soul. Therefore, although a person may not feel that his service brings the redemption, it does not make the truth, and knowledge of the truth by the G-dly soul, any the less. And since Jews are “believers, sons of believers,” eventually they will understand and comprehend the true situation.

In greater clarification: Not only does the animal soul not cause any damage to the G-dly soul’s service, but the reverse: Through the synthesis of the service of the animal soul with that of the G-dly, the latter’s service is elevated (just as the Sages reach their destination only through the horses). When the G-dly soul causes the animal soul to also love G-d, the former’s love experiences a lofty elevation. The animal soul has a natural strength and energy the G-dly soul does not; and when the G-dly soul causes it to love G-d with this natural strength, the G-dly soul can then reach a level that the animal soul has absolutely no association with. (just as the sages discuss intellectual matters after the horses have brought them to their destination.)

A further point: The animal soul thinks of worldly matters (just as the horses of fodder) because so G-d created the world. Hence the inner purpose in this itself is the elevation that will follow — just as the same reason the horses gallop is the desire of the sages to reach their destination — and therefore the wagon-driver urges on the horses (but since horses aren’t capable of appreciating the sages’ desire, they run only because of the fodder). The previous Rebbe explains that when the body is hungry for food or thirsty for drink, the true, inner reason is because of the hunger the soul has for the G-dly spark found in the food. But since the body and animal soul are not capable (as yet) of appreciating this, it is expressed in physical hunger.

Hence a Jew must not be despondent that he has to deal with the animal soul and the world, for the opposite is true: The ultimate goal is to gain the advantages that accrues specifically from working with the world, and to refine and elevate the animal soul and the world. Therefore, even a Jew who is capable of deep study of Torah must still perform actual physical mitzvos — such as taking a coin and giving it to tzedakah.

Sicha of the Lubavitcher Rebbe, Shabbos Re'eh, 5742

The Year Moshiach is Revealed

In the ancient collection of Midrashim called the “Yalkut Shimoni”, there is an interesting Midrash that begins with the following words:

In the year King Moshiach is revealed, nations will be provoke one another; the king of Paras provokes an Arab king[...]all the nations of the world are distressed and panicking[…Hashem] says to Israel ‘don’t be afraid, all that I have done I did not do except for your sake—the time of your redemption has arrived[…]Moshiach stands on the roof of the Beis Hamikdash and announces to Israel—the time of your redemption has arrived. (See Appendix I for full translation)

Midrash Yalkut Shimoni: Foretelling a war with Iran?

The above-mentioned Midrash in the Yalkut Shimoni is particularly noteworthy because it mentions the king of Paras (which is Persia, the empire that included present-day Iran and Iraq), the king of Aram (the Western nations), and the assurance made to the Jewish people not to be afraid during these events, because “the time of your redemption has arrived”.

Given the ongoing tension between Iran and the West, as well as Israel, it is compelling to say that this Midrash is describing an end-of-days war with Iran (Paras) and the West, a war which brings fear to the entire world, but which culminates in the revelation of Moshiach. But in order to understand better the meaning of this Midrash in relation to the present, we should reflect back to the first Persian Gulf War (“Operation Desert Storm”), which took place in 1991 (5751 on the Jewish calendar). In that year, the Lubavitcher Rebbe spoke publically on the subject and he explicitly connected this very Yalkut Shimoni to the events in the Gulf; not once or twice, but on nearly 20 different public occasions.

The Rebbe: Yalkut Shimoni refers to the Gulf War

In those talks, the Rebbe stated in unmistakable language that this Midrash was describing the events of the Persian Gulf War, and that 5751 (1991) was indeed the year “in which King Moshiach is revealed”.

Among the elements in the Yalkut Shimoni that were emphasized by the Rebbe over those months:

• “Paras” refers to the “territory that includes Iraq” and “Aram” refers to the super-powers;
• This Midrash of “the nations provoking each other” has been fulfilled;
• The main emphasis in this Midrash is Hashem’s assurance to the Jewish people “do not be afraid” and “do not fear” because “the time of your redemption has arrived”;
• Moshiach standing atop the roof of the Beis Hamikdash and announcing to the Jewish people “the time of your redemption has arrived” was actually occurring.

In addition to saying that the events of that year fulfilled the words of the Midrash, the Rebbe showed hints in the Torah that the year 5751 was indeed the year that Moshiach would be revealed (see Appendix II). Not only would be revealed, but that indeed these events “testify that this is ‘the year in which King Moshiach is revealed’”, even though “there is a difficulty to internalize this recognition and feeling that we are standing on the edge of the days of Moshiach”.

This raises an obvious question for us: how could 5751 (1991) be the “year in which King Moshiach is revealed” and yet Moshiach still hasn’t come?! It would seem obvious that the fact that Moshiach hasn’t yet come is a blatant contradiction to saying that Moshiach was revealed in 5751!!

Moshiach was revealed…and still Moshiach didn’t come?

Regarding this logical question, it will help to take a look at the Ohr Hachama, the commentary of R’ Avraham Azulai, z”l, on the Zohar:

[…]so to it will be with the Moshiach after he merits to that neshoma and recognizes himself that he is Moshiach, as it states [in the Zohar] Moshiach will be revealed but he still won't be recognized by the rest of the people[…] (Shemos 7b, quoting R’ Chayim Vital, z”l)

This describes how the initial “revelation” of Moshiach is when the neshoma of Moshiach is revealed to the individual who has been chosen by Hashem to be Moshiach. At the time that this individual receives the neshoma of Moshiach it is a private revelation, “but the rest of humanity will not recognize him”; only later will he be revealed to the people as Moshiach—what we refer to as the “coming of Moshiach”.

The reason for this “delay” is found in the Ohr Hachama on Shemos 9a, where it states that “Moshiach can’t redeem Israel from below…only from Above…there needs to be an awakening from below in order to awaken the rachamim from Above, even if the physical Moshiach wants to redeem [them].” This describes a situation where there already exists the “physical Moshiach” (i.e., the individual to whom has been bestowed the lofty neshoma of Moshiach) who himself knows that he is Moshiach, but the revelation to all of Israel has not yet occurred. We can see this in the language of the Yalkut Shimoni itself: the Midrash begins with “the year in which the King Moshiach is revealed”, and the Midrash concludes with “the hour in which the King Moshiach comes”.

The year in which Moshiach is revealed refers to the initial revelation, when there is still a need to explain the events of the world to the Jewish people, “don’t be afraid”, etc. The hour when Moshiach comes refers to that transcendent moment when the Jews themselves are able to actually see and recognize the light of Moshiach. In other words, the revelation of Moshiach precedes and is distinct from the coming of Moshiach. (And it is self-understood that when there is such a situation—a situation where the man who himself is Moshiach is the only one to whom this has been revealed-- then only this man is able to know and to inform others that “the year in which the King Moshiach is revealed” has been fulfilled, etc.) [see footnote i]

War in Iraq: Continuing where we left off

Back to the question of how the Yalkut Shimoni relates to the international events of the present year: the belligerence of Iran, threats of war, and so on. It is an obvious political and military reality that the present Gulf War (which has placed a large portion of the US military near the borders of Iran) was intended to complete what was started back in 1991. In addition, there are some interesting hints that Divine Providence also views the present war in Iraq as a continuation of 1991. For example: the first Gulf war ended on 15 Adar (5751), and the second US invasion of Iraq began “the next day” on 16 Adar 5763 (2003); on that day, President Bush (Jr.) addressed the Iraqi people and concluded with an expression that echoes the Yalkut Shimoni, “The day of your liberation is near"; and in 5751 Rebbe instructed that a portion of one of his talks regarding the US war in Iraq be withheld from publication, explaining only that “od lachazon mo’ed” “these words will be applicable at a future time” [see footnote ii].

It evidence is compelling that the present situation is a continuation of the events of 5751 (1991), and therefore a continuation of the Yalkut Shimoni. [see footnote iii] Therefore, it is important for us to internalize the message of this Midrash, since it applies to our time as strongly as it applied in 5751. This Yalkut Shimoni is telling us that regardless of any international instability that may develop (“nations of the world provoke each other”), and regardless of how it might look for Israel (“Israel are distressed and panicked and say ‘where will we go , where will we go’”), the message Hashem is sending is clear: “My children, don’t be afraid, all that I have done I did only for your sake… humble ones, the time of your redemption has arrived.”

And the Midrash continues with what happens next: “and if you don’t believe, see my light that shines forth upon you, as the verse states, ‘Arise, shine, for your light has come, and the glory of the Lord has shone upon you.’…in the same hour the Holy One shines the light of Moshiach and of Israel, as the verse states, ‘the nations shall go in your light and kings to the brilliance of your shining’…” In other words: the continuation of the events of 5751 lead to the coming of Moshiach and the true and complete redemption.

A War with Iran—Should We be Concerned?

As regards a response to threats of war, the Rebbe completely ignored the concept of danger and threat and repeated countless times that the Jewish people would enjoy special Divine protection. The Rebbe stated boldly that although the enemies of Israel plan their evil, “they have no substance, and they will not succeed in doing this, since ‘the guardian of Israel neither slumbers nor sleeps’” (Appendix II: #8, Bo). The Rebbe pointed out that the Yalkut Shimoni twice tells the Jewish people “do not be afraid”, thus emphasizing the underlying security we should have in Hashem at this time. Some excerpts:

• “The Jewish people have the special promise of the Holy One ‘my children don’t be afraid, all that I have done I did only for your sake.’[…]It is clear that ‘the guardian of Israel neither slumbers nor sleeps’ in every place in the world where Jews are found, also outside of Eretz Yisrael.” (#7 Va’era)
• “[…]these events didn’t harm the Jewish people at all, for they are the pupil of the eye of the Holy One, ‘one who harms you it is as if he harms the pupil of His eye’[…]especially including the Jewish people who dwell in our Holy Land[…]” (#8 Bo)
• “Before the geulah the Jewish people dwell with security without fear from the fact that ‘the nations of the world are distressed and panicked’ because ‘the rulers of the nations of the world struggle with one another’, since the Holy One says to them (Israel), ‘My children, don’t be afraid, all that I have done I only did for you…’ (and it is repeated) ‘don’t be afraid, the time for your redemption has arrived’, ‘The King Moshiach…stands on the roof of the Beis Hamikdash and he announces by Israel and says humble ones, the time of your redemption has arrived.’” (#9 Yisro)
• “The Holy One says to Israel ‘My children, don’t be afraid (‘you should not take it to heart’) all that I did I did only for your sake, the time of your redemption has arrived’, namely, that the Holy One Himself is involved with the redemption of Israel.” (#17 Ki Seitze)

In fact, it is precisely when the Jews trust Hashem and do not fear (as we are instructed by Hashem in the Yalkut Shimoni), and instead Jews “add in their Divine Service in learning Torah and fulfilling its mitzvos[…]this automatically causes stability in the entire world, in all the 70 nations of the world.” (#6 Toldos) It was this special protection, as promised in the Yalkut Shimoni, which enabled Israel to survive the Scud attacks of the Gulf War with what even the military experts called a “miraculous” minimum of casualties.

What is left to do?

To bring about this revelation of Moshiach is our responsibility. Let each one of us double and redouble our commitment to doing everything in our power to bring about the revelation of Moshiach—both in our personal lives, and our “professional” lives, and let us commit to encouraging those we know to do the same. We need to awaken within ourselves the latent yearning for the Moshiach and the “new world” that he will usher us into. This is the awakening from below that itself will enable him to redeem us. The Rebbe told us how to do this, and the key points are:

• Pushing our boundaries by taking on new mitzvos and doing them in the finest manner (hiddur mitzvah);
• Learning and teaching others about the subject of Moshiach and Geulah, especially as explained with the insights of Chassidus;
• Increasing the size and the frequency of giving tzedaka;
• Excelling in Ahavas Yisroel: the love of our fellow Jews for no other reason than because they’re a Jew;
• Informing gentiles of the Seven Noahide Laws which G-d Almighty commanded all nations of the word to observe;
• “Living with Moshiach”, so that we view every event in our lives as a part of the process of redemption, fueling our desire for the ultimate redemption rather than merely a more comfortable exile.

The sages tell us that Moshiach experiences terrible suffering until he is able to reveal himself to all of Israel: can we really excuse ourselves for making Moshiach suffer for even another minute?

Together, we can bring about the culmination of the Yalkut Shimoni--Moshiach Now in actuality!

______________________________________________________________________________

Footnotes:

[i] Note the Rebbe’s statements that “The appointing of David, King Moshiach has already taken place[…]The only thing that is necessary is the acceptance of his kingship by the people." (Mishpatim 5751); “Moshiach himself is literally present, existing now in the world.” (Vayera 5752); "We find ourselves already in 'the days of Moshiach.' We only need to open our eyes." (20 Kislev, 5752).

[ii] “Od lachazon mo’ed” is a verse from Chavakuk 2:3. On these words Rashi comments: "In the future, at the end of years, a prophet will arise who will reveal a vision as to when the time of the fall of Bavel and the redemption of Israel will happen."

[iii] See Rabbi Y.Y. Jacobson’s article: http://www.meaningfullife.com/currentevents/gulfwar/The_Kabbalah_of_Basra.php

Elul 5768/September 2008

Permission is granted to freely copy and distribute this article (without changes).

Source: http://www.Yiddishkeit.org/Moshiach

Links to this article:

1. The Year Moshiach is Revealed Online
2. Appendix of Yalkut Shimoni and excerpts of Rebbe's talks
3. View/Download as a Word document

CALL TO TSHUVA (with happiness and pleasure)

Although Torah law teaches us that we can assume that every member of the Jewish people conducts himself in a proper manner, this applies when thinking about the conduct of a colleague. In regard to one's conduct, we cannot rely on this assumption and from time to time, each person must go through a process of introspection in which he carefully examines his thought, speech, and action with the intent of correcting and perfecting his conduct. This should lead to an actual change in his behavior, for "Deed is most essential."

These concepts are reflected in the service of teshuvah. Although "the essence of teshuvah is in the heart," for teshuvah to be complete it must affect one's deeds. In particular, this is reflected in the sphere of interpersonal relations, when in addition to feeling remorse for one's previous deeds and resolving to conduct oneself in a proper way in the future, one must right the wrong which he committed, e.g., if one stole, one must return the stolen object. Furthermore, it is necessary to appease one's colleague and arouse positive feelings.

There are two approaches to the just account of one's conduct mentioned above. One involves focusing one's attention on the particular weaknesses and failings evident in one's behavior. The other places the emphasis on involvement in positive activity, thrusting oneself into the service of Torah and mitzvos with renewed energy. In this way, all negative factors will be nullified for "a little light (-- and how much more so, much light --) banishes much darkness."

Ultimately, there should be a fusion of both services, that a person's focus of attention to his past conduct be included in a process of growth and development that is intended to lift one to a higher and more elevated rung.

When one approaches this just account in this fashion, one's feelings are not centered on bitterness or sorrow -- although one is aware of problems that must be corrected. One is involved in a process of striving to ascend upward and this is the focus of one's emotions. Furthermore, one appreciates that the reason for one's descent is to come to the service of teshuvah, to demonstrate that regardless of the situation a Jew finds himself in, he still shares an essential connection with G-d. For these reasons, the just account mentioned above will be accompanied by feelings of happiness and pleasure.

Every individual may realize that his own service is lacking and, in need of correction. This, however, does not affect the status of the service required of the Jewish people as a whole over the course of the generations. In the latter context, we must be conscious, as the Previous Rebbe stated, that all the service necessary has been completed and we are "ready to receive Mashiach." There is no explanation why his coming is being delayed.

Therefore, even if there is a particular dimension of service which is lacking and which is delaying the coming of the Redemption, this does not diminish the fact that as a whole, our service is complete and we are ready for the Redemption. Although these particular elements of service must also be completed, this does not detract from the service of the Jewish people as a whole. On the contrary, the fact that as a whole, we are prepared for the Redemption makes it easier for us to complete all the individual elements of our service and to do so with happiness.

To explain the concept in an analogy: When a person is healthy as a whole, if he has a small ailment in one of his limbs, it can easily be cured. Similarly, since as a whole, our service has been completed, teshuvah which is described as "healing" can cure all the particular difficulties of the Jewish people.

Sicha of the Lubavitcher Rebbe, Noach 5752