ב"ה

Moshiach in the Pandemic

R' Yankev Bock

Forget the "signs" -- do you see Moshiach?  The Covid-19 health guidelines are a reality affecting most of the world, regardless of our opinion of those who have instituted these guidelines.  Just as the Czarist government who imprisoned the Alter Rebbe had no idea that they were acting out a Supernal court case, but the Alter Rebbe was sensitive to the Divine Providence guiding his situation -- so, too, we should be aware of the heavenly hand guiding the decisions of even the most politicized actors.

In our case we find a global reality of masks covering the mouth, 2-meter distancing, and isolation -- which recall the status of a Metzora (one who has Tzoraas), whom the Torah instructs must isolate from the community, cover his mouth, and keep daled amos (2-meters.6-feet) from other people.  Are we being told that we have Tzoraas?!

The world hears Tzoraas and thinks loshon hara.  A chossid hears Tzoraas and thinks Moshiach!  The gemara tells us that Rebbi Yehuda HaNosi was fitting to be Moshiach because he suffered illness and was called Metzora.  In Likkutei Torah the Alter Rebbe teaches that Tzoraas is a spiritual state that only comes upon one who is perfected, who has completed his self-rectification internally, and ready for Geuloh.  Only that there is an external manifestation of  a lesion ("nega") on his skin, but that these lesions are in their source actually very lofty spiritual lights ("oneg").  When he will be purified the lesions reveal their lofty source.  The Rebbe says that our entire generation is on this level -- should we be surprised or alarmed to see the world saying to us "Tzoraas"?  But it goes deeper than you think: 

The lesion of Tzoraas which appears on the skin is defined in the Torah as a white patch of skin.  The Alter Rebbe explains that the white color indicates that the blood flow is interrupted.  In a healthy body the heart pumps blood to the limbs, and the limbs return the blood to the heart.  The failure of the limb to return blood to the heart results in the white patch of skin, which is lesion of Tzoraas.

With this concept in mind, let us revisit the words of the Rebbe in the Sicha of Beis Nissan, 5748.  There, the Rebbe explains how the King is the heart of the nation (as the Rambam writes), and just as the role of the heart in the body is to pump blood, which is life, to the limbs, similarly the King gives life to the people. And just as in a healthy body the limbs must send blood — life — back to the heart, so, too, the people must give life to the King (for there is no King without a people).

How do the people return the lifeblood to the King?  Says the Rebbe in this sicha, the lifeblood is returned to the heart (the King) by crowning the King with the expression “Yechi Hamelech!” (The Rebbe suggests that also the declaration "Ad Mosai" ("until when [must we be in golus]") contains within it the crowning of the King.)  

Thus, the crowning of the King by the people through the declaration “Yechi Hamelech” (or "Ad Mosai") is likened to the limbs returning the blood to the heart. And the failure to return blood to the heart results in the white lesion which is Tzoraas, meaning that the failure to crown the king with one of these declarations is itself a case of Tzoraas!

Consider this reality: Supernal Providence is giving the entire world a subtle but firm message that we are in a state of Tzoraas.  Tzoraas itself is a sign of being ready for Moshiach but not having accepted and declared his Kingship -- the final stage before the "purification of the Metzora" which is the actual coming of Moshiach!  Let us correct this "loshon hara" of failing to crown the King (or failing to properly and effectively inspire others to do so) and bring about the purification of the Metzora "on the day of his purification" -- the true and complete Geuloh!

[The rectification of Tzaraas begins with bittul, especially learning of Torah with bittul.  But, as the Rebbe points out, the Metzora must still go through all the stages of purification outlined in the Torah (the process includes bringing two birds, sprinkling, shaving, and immersion (Vayikra 14)).  This process is itself connected with Moshiach, as the Ohr HaChaim haKadosh writes on these verses that the 2 birds described in the purification process are connected with the 2 Moshiachs (Moshiach ben Yosef, Moshiach ben Dovid).  And for those who like hints: the words of the verse instructing the purification of the Metzora ("he shall take 2 pure live birds", ולקח שתי צפרים חיות טהרות) is exactly the same gematria as "this is the year of I will show you wonders, 5781" (זה שנת פלאות אראנו תשפא)!]

יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד!י

Evil Coming Into the Open: Preparation for Moshiach

There are other areas in which we see radical changes in the world today. Never have we seen such extremes – both in the positive and in the negative.

In interpersonal relationships, there are violent arguments taking place among people who seem to lack even the potential for controversy. Similarly on the good side: there are acts of charity and goodness being done in a way unparalleled in previous generations. People are giving huge amounts of charity, and showing absolute self-sacrifice for the welfare of others. Anyone who thinks about what is happening in his immediate environment will realize this.

In the world of Torah, there is also a unique development in this generation. The Rogatchover's way of learning is something the world has never seen. On this everyone agrees, even those who might not be deeply involved in his approach. There is not even room for discussion; it is obvious the moment you open one of his works.

On the world scene, we are also witnessing an extreme sort of negative development. Among the events described as characterizing the days immediately preceding Moshiach's coming is that "kingdoms will fight with one another." Recently – and especially in the last few days – there has been extreme violence to an extent that defies the imagination. However, since they are occurring in distant lands, people are not paying sufficient attention.

The Torah, which sheds "light" and clarity on every situation, also explains the meaning of these developments. Tractate Sotah, in giving the signs of the pre-Messianic period, clearly describes the present era. And regarding this period, the book of Daniel (12:10) says, "Many things will be clarified, refined, and purified...and the wise will understand." This refers to the present state of the world. Although previously the distinction between good and bad might not have been that pronounced, now it has become crystal clear. This is the significance of the phrase, "and the wise will understand." One need not be wise to see that these extremes exist; it is obvious to everyone in the world. But in order "to understand" – to recognize that this is part of the preparation for the Messianic Age – one must be "wise."

But G-d does everything for the good; what could be positive in this development of extremes, when there are also extremely negative results? The reason is that when evil remains concealed, it cannot be repaired. In fact, the person might even be unaware of its existence. Once this evil is revealed, however, it becomes possible to improve and elevate it.

But people still have free choice: therefore, once the evil is revealed, they can still leave it in a state of evil and even intensify it. Therefore we see extremes in bad in addition to those in good.

[...]

[As stated above] that according to the signs given in the Gemara, we are right before the revelation of Moshiach, and therefore the words of Daniel (12:10) apply: "Many things will be clarified, refined and purified." Included in this is that many negative traits which were previously concealed will come out into the open. In fact, even traits he was unaware existed within himself, or was unaware they were bad will be openly revealed.

The reason this is necessary is because everything must be purified before Moshiach's coming. And unless it is revealed, its purification is impossible. Therefore, shortly before his arrival, when the process must be completed, evil has become revealed in order to facilitate its purification. And since this evil has come out into the open, obviously G-d gives the individual extra strength to accomplish its transformation. It is therefore within his power to descend from his haughty stance and begin to purify those areas in need of improvement and correction. It would normally be possible for this process to be achieved gradually. But now Moshiach is about to arrive, and everything must be speedily completed.

But one might ask, the accelerated purification of evil would seem to constitute an unwarranted d'chikas haketz ("pushing the end"). We see in Jewish history that there were leaders who had the ability to do so and nevertheless refrained. Their reasoning seems obvious, since if the redemption comes too soon, not all holy sparks will be fully purified. This is reflected in the words of the Mitteler Rebbe that if the redemption comes b'itah (in the regular time), then all sparks will be purified; but if it comes achishenah (before the regular time, i.e. d'chikas haketz), then some sparks will be left behind.

In our times, however, this concern does not apply. According to the Gemara, "All the deadlines have past" (kalu kol ha'kitzin), including the regular time (b'itah) -- in fact the first b'itah, the second b'itah, the third b'itah, etc. Therefore, there is no worry about d'chikas haketz, and certainly no sparks will be left behind.

Sichos of the Rebbe, Purim and 12th Day of Tammuz, 5747

When will the redemption be Achishena? At it's appointed time.

Mitteler Rebbe, Maamar Al Tatzer Es Moav (free translation)

It must be understood that truthfully the statement of the sages אם לא זכו אחישנה "if they [Yisroel] do not merit, [then the redemption will be specifically] b'itah [in it's time]" refers to the specific time of the elevation of Knesses Yisroel Above, which is dependent on an eis ratzon (desired time) and the desire of the Bestower, davka. But this itself is "achishena" ("I will hasten it") which is according to the simple meaning of the verse that davka "b'itah, achishena" ("in it's appointed time [is when] I will hasten it"), not [as is commonly thought] that it is divided into two opposite things of "if they merit I will hasten, and if they do not merit it will come in its appointed time", as if to say that "achishena" is not "b'itah".

The truth of the matter is that even though it seems like two opposites: that at the appointed time [Hashem] will hurry it and bring the redemption before its time, actually it is not like that. The truth of the matter is that specifically at its appointed time, which is the time when the level of Malchus which is Knesses Yisroel is elevated and recalled for good[...]then specifically at this time the end will be speeded up.