Dawn of Redemption

Yaakov Avinu (and the Rebbe) didn't die

2012-01-02T15:58:00.000-05:00

…the situation [after the passing of the Previous Rebbe] is not what it appears to eyes of flesh (physical, and much more so material), that there has occurred, G-d forbid, an interruption [in the life of the Previous Rebbe], etc. – rather, here and now he “stands and serves”.

Immediately a question is raised: now, an incident occurred a certain number of years ago, and we ourselves were there and we did certain things, in accordance with Shulchan Aruch, which are connected with an interruption [of life]!

Now, as has been said several times, everything has its source in the Torah – not only the inner dimension of Torah, but also the revealed dimension of Torah.

This is what the gemara states (Taanis 5b): “Yaakov Avinu didn’t die.” Immediately the gemara questions this: “but they eulogized him, embalmed him, and buried him?”

Nonetheless, even after this question the gemara does not recant and explain it in a different way, rather the gemara remains with this statement that “Yaakov Avinu didn’t die”, despite that they “they eulogized him, embalmed him, and buried him”, and despite that these activities were really performed, because after all they are told to us in the Torah!

So the gemara explains: “just as his progeny are alive, so too he is alive”. As long as “his progeny are alive”, then even if “they eulogized him, embalmed him, and buried him” – something that really happened and in accordance with Shulchan Aruch – with all this “so too he is alive”.

And this is not to be understood according to the explanations of those who want to “cool off” the subject, who want to explain that through the fact that his progeny are alive then it is as if he himself is also alive.

Firstly, according to an explanation like this it would come out that the gemara recanted what it said that “Yaakov Avinu didn’t die”, for it is only as if he didn’t die – that by his progeny being alive he derives benefit from this exactly as if he was alive.

Secondly, this is the opposite of the language of the gemara: the gemara doesn’t say that through this that his progeny are alive it is as if he is alive, rather the gemara equates the two things – “just as his progeny are live” – in exactly the same way – “so too he is alive”. And this is brought by the gemara as an answer to the question “but they eulogized him, embalmed him, and buried him”.
[…]

The physical aspect [of a true and complete tzaddik]…is nothing more than a secondary thing and merely an external garment.

From this it is understood, that when this secondary thing is removed from him and the main thing remains, this cannot be called by the name “death”, since this is only relevant to say about one whose life was connected with the physical thing in the body and the physicality of the world. But by the tzaddik, even though when he was a neshoma in a body the body was something that had to be taken into account, except that for him the body was not the main thing, rather the spirituality in it; only the external garment was a physical garment. Therefore, when he removed one garment and donned another garment, there is nothing lacking and consequently “Yaakov Avinu didn’t die”.

And when there is a question: but “they eulogized him, embalmed him, and buried him”? – the response is: all of these activities were done on the physical aspect of his body. By any other person, even a Jew, when he’s down in this world, this is the main aspect of his life…which is not the case by him [this complete tzaddik], that even his life in this world was a spiritual life.

[…]the gemara knows that “they eulogized him”, this is a verse in the Torah, and connected with halacha, etc., but this is no contradiction, because all of this was done with his physical garment, and this garment was exchanged, in order that he could now have a different garment.

Sicha of the Rebbe on the Hillula of the Previous Rebbe, Yud Shevat 5726 (1966)

Ohr Hachayim Hakadosh (Yoma d'Hillula 15 Tammuz)

2011-07-14T18:26:00.002-04:00

Ohr Hachayim Hakadosh on Balak 24:15

"I see it but not now...a star shoots forth from Yaakov..."

The entire prophecy is speaking about Melech haMoshiach and it will be explained by the words of the sages on the verse "b'ita achishena" ("in its time I will hasten it"): if they merit, "I will hasten it"; if they don't merit, "in its time").

If it will be a redemption through the merit of Yisrael it will be a miraculous thing whereby the redeemer of Israel will be revealed from the heavens with wonders and signs, such as are described in the Zohar (Vayera 119a, Balak 212b). This is not the case if it will be a redemption from the ketz (prepared end) and Yisrael is not suited for it then it will be in a different way, about which it is said (Zecharia 9:9), "the redeemer will come as a poor man riding on a donkey"...[Bilaam] said "a star shoots forth from Yaakov" that the redeemer will shine from the heavens, and it also hints at the star that goes out in the middle of the heavens in a miraculous and wondrous fashion as described in the Zohar.

Open the Eyes to See the Geulah

2011-05-29T11:00:00.001-04:00

Now there needs only to be that they will open the “heart to know”, and they will open the “eyes to see”, and they will open the “ears to hear”. And in this way, to utilize the 248 physical limbs and 365 ligaments – in addition to learning Torah and fulfilling mitzvos generally – learning pnimiyus hatorah as it has been revealed in the teachings of Chassidus and fulfilling the instructions of our Rebbeim, including – learning the subjects of Geulah, in a way that this will open the heart and the eyes and the ears – and that they will understand , they will see and they will feel in absolute simplicity in the physicality of the world – the true and complete Geulah in actuality mamash, and to learn the Torah of Moshiach (pnimiyus hatorah) in a way of seeing, that all of this is already prepared, and there is only a need to open the eyes and they they will see this!

Sicha of the Rebbe, Parshas Vayeitze, 5752

Awaiting Moshiach--To Wait with Wisdom

2011-05-25T18:41:00.000-04:00

To Wait with Wisdom

by Harav Hamekubal Rabbi Yitzchak Ginsburgh

One of the definitions of the word חכמה (widsom) is חכה-מה -- the power to wait and to anticipate that something will tarry, as in the verse that relates to the ketz of Moshiach "if he will tarry wait for him because he will come, he will not be late" (and as the fundament of faith [Rambam]: "even though he will tarry, despite all this I await him").

The power of chochma to wait and anticipate brings closer that which one is awaiting. The degree of power of one who waits is very great -- in the end -- it approaches "close to prophecy". Thus the prophet states עין לא ראתה א-להים זולתך יעשה למחכה לו "no eye has seen what Hashem will do for those who wait for Him", and the sages explain that in the time to come the one who waits will merit to see that which the prophets themselves did not see. In the Zohar it explains "to wait for him" -- "to one who is exacting in the words of chochma". In Kedusha, even one who awaits something that he can't even imagine doesn't wait passively; rather, he strives and dives deep to discover it in the depths of Divine chochma. So, too, in the anticipation of Moshiach and his unimaginable wonders, the one who truly waits does this wisely -- with chochma -- with effort and exacting study of inyanei Geulah and Moshiach and Torah. For it is precisely in the Torah of Geulah and Moshiach can the one who waits already taste "the Torah of Moshiach" about which it is stated "every palate which tastes of it says 'let me have, let me have'. In the merit of the "taste [and see] that Hashem is Good" we merit in the time to come to "and you will see that Hashem is Good" -- "no eye has seen what Hashem will do for those who wait for him."

Evil will be rectified

2010-10-28T08:00:00.000-04:00

Yaakov and Esav were twins because also Evil will be rectified as the sages state: "the head of Esav rests in the lap of Yitzchok" which is the secret of Evil returning to the good, the secret that in the future the pig will become pure and the Holy One will slaughter the Angel of Death, namely "death will be swallowed forever" and it will remain an "Angel". Because the head of klipa has an attachment to kedusha like the head of Esav in the lap of Yitzchok, but when it extends from there it becomes tuma...Regarding סמא-ל Sama'el, the Sar of Esav, the סם "Sam" [poison] will be erased and the א-ל "Kel" [Divine name] will remain.

Shelah Hakadosh, parshas Chayei Sarah

Tzaddikim Do Not Die: They Transform the Physical into Spiritual

2010-10-27T15:55:00.001-04:00

"And Sara died" (Chayei Sara 23:2)

Ohr Hachayim: The verse hints at what it says "Kiryas Arba" ("City of the Four"), to say that G-d-forbid one should not connect death with tzaddikim. Rather, Kiryas Arba means the city that was built from the four yesodos (fundemental elements) became separated and departed from them. And in saying "this is Chevron" implies that even though she died, she caused them [the four yesodos] to have the aspect of unification (chibur) because tzaddikim, even though they will die yet the body is not negated from life because tzaddikim in their deaths are called living. Go and learn from what occurred with Rav Achai bar Yoshiya (Shabbos 152).

The reason is because when they are in the world they transform the aspect of holy spirituality that is in their nefesh via their good deeds and abundant Torah that they accomplish in this world. Go and learn from the Rambam (Hilchos Yesodei Hatorah perek daled) that it is a rule of Hashem that one yesod can transform into its neighboring yesod: earth transforming into water, and similarly we find that via the clinging of a person to his Creator he can transform all the yesodos to [the highest] yesod of fire, and from the [material] yesod of fire to the yesodof fire of the neshoma.

Four Fundemental Elements United

2010-10-27T15:00:00.000-04:00

"And Sara died in Kiryas Arba, this is Chevron, in the land of Canaan." (Bereishis 23:2)

Rabbi Yitzchok said in the name of Rabbi Yochanon: the Holy One created man and put into him four things that are divided in the body. Rabbi Yehuda said [things that are] unified in the body. Rabbi Yitzchok said they are divided in the body because they divide up each to its own fundemental element when the person departs from this world. Rabbi Yehuda said they are unified in the body during his life.

Learn from the verse that states "and Sarah died", this refers to the body; "in Kiryas Arba", these are the four fundemental elements; "this is Chevron" means they were unified in his body in his life; "in the land of Canaan" means in this world.

Zohar, Chayei Sara 122b

Menachem Av: Not mourning, but yearning

2010-07-14T08:04:00.000-04:00

We are standing at the threshold of the Era of Mashiach, at the threshold of the beginning of the Redemption, and in the immediate future, it will be brought to its completion. In such a year, there is the potential, not only for the Three Weeks to be seen as a preparation for the Redemption, but for the Redemption to actual come, even on the present Shabbos, and thus transform the Three Weeks into a positive period.

In this context, a greater emphasis has to be put on the custom of studying the laws of the structure of the Beis HaMikdash in these Three Weeks. As G-d told the prophet Yechezkel, through this study, it is considered as if we have been involved in the actual construction of the Beis HaMikdash.

Also, the approach to studying these laws must be different than the approach in previous years. The emphasis must be on, not on mourning over the destruction of the Beis HaMikdash, but rather, on the desire and the yearning for the Third Beis HaMikdash of which it is said, "The glory of this later house will surpass the glory of the previous house."

Thus the subject must be approached as a present reality. It is not that in the distant future these laws will be relevant, but rather that at any moment the Third Beis HaMikdash which is already built in the heavens will descend and be revealed on earth.

In this context, the study of these laws -- as the study of the subjects of Mashiach and the Redemption -- should not be looked at as merely a means to hasten the coming of this future era. Rather, it is the beginning of the efforts to live with the concept of Mashiach, to "live with the times," with the Era of Mashiach. When these concepts are perceived intellectually, they will affect our feelings, and ultimately our deeds and our actions. Our conduct will be appropriate to the present era, a time when we are at the threshold of Mashiach's coming.

Although our Sages declared, "Mashiach will come when our attention is diverted," this is no contradiction to the emphasis on studying the subjects of Mashiach and Redemption. A diversion of attention can also be interpreted as referring to a step above our ordinary conscious processes. After one has deepened his awareness of Mashiach to the extent that he appreciates that we are standing on the threshold of Mashiach, that we have completed all the service necessary for his coming, and at any moment, he will come, one can step beyond one's ordinary thinking process and consider the Redemption in a new light.

Sicha of the Rebbe, Shabbos Parshas Balak, 17th Day of Tammuz, 5751

Rebuilding the Bais Hamikdash

2010-07-13T07:00:00.000-04:00

"The three weeks" and the "nine days"[...]seemingly would bring about sadness[...]. Our prophets have promised us that the sad time from 17 Tammuz through Tisha B'Av will transform to a time of simcha when Moshiach tzidkeinu will come speedily in our days, amen.

In those days, when the Bais Hamikdash stood in its place, the physical building from wood and stone was also a symbol of the spiritual Bais Hamikdash of and within the Jewish people. The physical Bais Hamikdash was able to exist only as long as the spiritual Bais Hamikdash was in existence.

When the first Bais Hamikdash was destroyed -- the spiritual [structure] by the Jewish people itself and the physical [structure] immediately afterwards by Nevuchadnezzar King of Bavel -- it generated for our people a double mission: first, to erect anew the spiritual Bais Hamikdash, and then the physical building, the second Temple. Similarly, the second Bais Hamikdash survived so long its spiritual component was in existence, and with the destruction of its spiritual component, so, too, the physical component of the Bais Hamikdash -- in a way that could not be prevented -- was destroyed.

Regarding the 3rd Bais Hamikdash, the Almighty instructs us that our primary mission -- and according to many opinions, the only one -- is to rebuild the spiritual part alone. The Almighty Himself will take care of the physical part. According to the opinion of Rashi, Tosfos, and others, the 3rd Bais Hamikdash will be built by the hands of heaven.

Therefore, the spiritual Bais Hamikdash must be built through our efforts, through tshuva, Torah, and mitzvos. Every spiritual "brick" that a Jew forms is indestructible, and the process of laying these spiritual "bricks" came about at the same moment that the last part of the 2nd Bais Hamikdash went up in flames. This is one of the deeper meanings of the story in the midrash (Eicha Rabba) that at the moment the Bais Hamikdash was destroyed, Moshiach was born.

The main parts of rebuilding the spiritual Bais Hamikdash which Jews need to build in this long, dark golus, were already built by the earlier generations of spiritual giants of our people. What remains for us is only to complete a small part. But our part must be permeated with the same kedusha of the earlier generations.

The conclusion from this is: that we ourselves should be permeated with this idea, that every good action according to Torah that we do in our day-to-day life, as much as this action may seem large of small to our fleshly eyes, we are thus laying one of the last "bricks" of the eternal Bais Hamikdash for our people and for the world in general, and thus he is building his part of the spiritual Bais Hamikdash and the physical Bais Hamikdash will be built immediately afterward, speedily in our day.

May the Almighty grant that we will merit to the building of the Bais Hamikdash, the physical one also, speedily in our days, amen.

With wishes for all good,

HaRav Menachem Schneerson

Personal letter of the Rebbe, 13 Menachem Av, 5709 (1949), printed in Igros Kodesh v.3, p.164

The Spiritual Beis Hamikdash Within is Always Standing

2010-07-12T11:31:00.002-04:00

Even though seemingly the time of "Between the Straits" [17 Tammuz until 9 Av] is a time of unhappiness since we recalll the destruction [of the Beis Hamikdash, the Holy Temple], but it is also obvious that this period of time is not a matter of sadness and depression, for what was destroyed was the earthly Beis Hamikdash which was built of wood and stones, and not the spiritual Beis Hamikdash within. And well-known is the saying of the sages on the verse "I shall dwell among them" -- amidst every single member of the Jewish people.

"Between the Straits" is the time to recall and awaken us to the obligation of every single Jew to make for Hashem a dwelling place below through keeping the Torah and its Mitzvos in daily life, to fulfill what is written "and they shall make for me a dwelling place" and "I shall dwell among them", in actuality, to speed up the complete redemption via our righteous Moshiach by spreading the wellsprings, even among those who are presently "outside".

It is a great responsibility on each and every one of us in these days in particular, after the horrific destruction and ruin which we have seen before our eyes [the Holocaust], and we whom Divine Providence has rescued and left us as a remnant in order give life to a numerous nation. And since the Holy One Blessed be He does not overburden any of his creatures, thus it is clear that together with this doubly great responsibility that falls on each and every one of us (men and women) is given also the powers and the abilities to each one to fulfill his or her task.

Letter of the Rebbe, 29 Tammuz, 5717 (1957) (Igros Kodesh v.15, p.300)

LAG B’OMER—The Simcha of Histalkus

2010-05-03T18:09:00.014-04:00

LAG B’OMER—The Simcha of Histalkus

Death Will be Swallowed Up Forever

The festive day of Lag B’Omer marks the passing (the histalkus) of Rabbi Shimon bar Yochai, known as Rashbi. Yet, rather than being a day of mourning, it is called a day of Hillula, which means a wedding feast—a time of great rejoicing! Rashbi himself commanded rejoicing on this, the day of his passing.

Chassidic discourses about Lag B’Omer focus on the concepts of histalkus (passing away) of tzaddikim and the Resurrection of the Dead. What is the connection between Lag B’Omer and the Resurrection of the Dead, the ultimate state of eternal life after the Messianic age? The connection to Moshiach derives from the fact that Rashbi himself reached the level of Moshiach, as the Rebbe explains: “Moshe is the first redeemer and he is the final redeemer—Moshiach, and so too regarding Rashbi...”¹

These matters come into focus through the clear lens of the Inner Torah—Chassidus and Kabbalah—which enable us to understand more deeply the reason for the soul’s descent into the body, its passing from the body, and its ultimate state of eternal life at the Resurrection of the Dead. In this manner we can better understand the rejoicing of Lag B’Omer—the joy of a wedding on the day of Rashbi’s passing. We can also better grasp its special relevance to our generation, which in the Rebbe’s words is the final generation of golus and the first generation of Geulah—the true and complete Geulah when “death will be swallowed forever”.

I. Gan Eden: Departure and Arrival

“[At] the time of the coming of Moshiach and the revelation of the future, the physical will be more refined, which means that the physicality of the future will be as it was at the beginning of Creation, before the sin of Adam Harishon...”2

At the beginning of Creation there was no death—Adam Harishon, the first man, was created to live forever.3 This is why in the Messianic era we will experience the remarkable and miraculous prophecy that “death will be swallowed forever”.4 To better understand what this means, we must first understand something about the nature of Adam Harishon before he ate from the Tree of Knowledge and after.

Adam Harishon was created in garments of light5, he was entirely shining light. Afterwards he brought the darkness on himself, his skin darkened and he was enclothed in garments of flesh6...he became physical material, garments of flesh, and since then [he exists in] a body that comes from the loins, built from a drop which is a putrid drop...due to the pollution of the snake...”7

These garments of flesh—what we perceive as our physical body—are a consequence of eating from the Tree of Knowledge. But this condition is only temporary:

In the future we will return and we will be like Adam before the sin, garments of light, and in them we will live eternal life without death. The eternality will be complete—body and soul eternally...8

This is the transition of the Messianic era: going from a body which still contains evil to the utterly pure state of complete refinement. When the evil is totally refined out and totally separated from the good, then the shell or peel (called klipos)—the external dimension which appears as an entity independent from Hashem9—can fall off, and the holiness that is the essence of the body is able to ascend.

[Moshiach] will do away with the peels (klipos) which surround the fruit and then the world will be established like the intention at the beginning of Creation, and [the verse] “death will be swallowed forever” will be fulfilled because they will live eternal life in garments of light...10

Returning to the way things were before the sin of Adam Harishon means literally returning to Gan Eden. The Rebbe mentions this concept in his very first maamar Bosi Legani, commenting that the word “land” in the verse “Your nation are all tzaddikim, they will inherit the land eternally” refers to “Gan Eden”. Hashem’s desire for a “dwelling place below” is fulfilled when the lower worlds are divested of Evil and elevated to the pure and refined level of Gan Eden. Although Gan Eden is now a place where the soul goes after it leaves the body, Chassidus teaches that originally “Gan Eden was for Adam Harishon what this world is for us now.”11 He lived there in his body and Gan Eden was his reality. This requires explanation.

As explained in Chassidus, Gan Eden is the dimension of spirituality that is within physicality12: from the perspective of the world after the sin of the Tree of Knowledge, Gan Eden appears to be a spiritual place; but in actuality, Gan Eden is in fact the spiritual dimension of physicality itself, and thus is essentially the true and essential aspect of physicality.13 The Rebbe explains how our destiny is to return to Gan Eden and dwell there in actual bodies:

We could say that this will be one of the new revelations14 of the Time to Come, that even souls in bodies will be able to be in “Gan Eden”. For before the sin of the Tree of Knowledge Adam Harishon was in “Gan Eden”, and only due to the sin of the Tree of Knowledge was he expelled from Gan Eden...
According to this—in the Time to Come, when “I will remove the spirit of impurity from the world”, and the sin of the Tree of Knowledge will be completely rectified, then there is no reason man will not be able to be found in Gan Eden, as he was before the sin. On the contrary—in the Time to Come will be the fulfillment of “I came to my garden, my bridal chamber, the place where my essence was in the beginning”, which refers to Gan Eden, which is the most select place in this lower world.
And as stated—in the Time to Come souls in bodies will be able to be in Gan Eden, and how much more so that in the beginning of the Creation Adam Harishon and Chava were in Gan Eden in a way of souls in bodies with eating and drinking ...in the Time to Come, in the world of the Resurrection, there will be tzaddikim in Gan Eden, as souls in bodies.15

II. The Body of This World

The lowly body of this world—an entity subject to weakness, fatigue, illness, etc.—is referred to as the skin of the snake.16 As explained by Pnimiyus Hatorah, the body is in fact merely a garment. This is true in a general sense: “the body is a garment for the soul”; but more specifically, the fleshly covering which we consider to be our body is really just a covering of klipos that became attached after the sin of the Tree of Knowledge.

Furthermore, the concept that we will live eternally in a body refers to the body that will exist after the Resurrection of the Dead, which is a body on a level incomparably higher than the bodies of today: “In the time to come there will be souls in bodies but the bodies will not be physical in the same way as the physical bodies of the present...they will not be material”.17 Similarly, the Maharal writes that “in the World to Come man will not be material and physical like he is in this world, but will be on the level of angels who are removed from physicality.”18

Contrast this with what we now perceive to be physical, which is in fact the garment of klipos which conceal the true, essential nature of the physical. In the words of the Rebbe Rashab:

What we see as physical is not physical. What we see as physical is something attached, which we need to separate...what we see is the result of the sin of the Tree of Knowledge...19

Also worth noting is the saying of our Sages that in the month of Teves “the body benefits from the body”. The Rebbe comments on this20 by explaining that the concept of “the body benefits from the body” is seen especially by tzaddikim, because “by them ‘the body’, their true body (the body of Above), ‘benefits from the body’, from their body in the simple sense, as it is called in the language of the world.” In other words, the true body is the body above (the garments of light) and what we call a body (the garments of flesh) is only a “nickname” for the garment that is worn during the soul’s sojourn in this world.

We have, then, two aspects of body: the body “as it is called in the language of the world”, which eventually is buried in the ground; and the eternal body, in which the soul will experience the revelations of the World to Come. Similarly, there are two aspects of histalkus:

a) the external aspect, which seems to our eyes of flesh to be death, which occurs when the soul disrobes from the body of this world (histalkus as we see it); and

b) the concealed aspect, when the soul must descend to this world again because it has not yet completed its purpose, forcing it do separate from it’s “body of Above”.

The rejoicing of Lag B’Omer teaches us that ultimate life (eternal life) is achieved when the soul disrobes from the body of this world for the final time. (It is interesting to note the custom of many tzaddikim, including the Ohr Hachaim and the Ruzhiner, to burn their garments in the bonfire of Lag B’Omer. )

In order to understand these concepts, we must first clarify the reason the soul descends to this world in the first place.

III. The Purpose of Descending to the World--Avodas Habirurim

The only reason the soul descends to be enclothed in this lowly body of flesh is to accomplish the task of Avodas Habirurim—refining and elevating the sparks of holiness trapped in it. “The intention of everything is to refine the 288 sparks, and when the birurim are finished, Moshiach will come.”21 It is based on the remaining number of these sparks which the soul must refine that determines the length of life in this fleshly garment.

The Tzemach Tzedek explains this from the verse in Tehillim “days are fashioned” (“yomim yotzru”):

“The soul is given a certain amount of time enclothed in a body, days and years, according to the requirements of the Animal Soul, in accordance with the number of sparks that need refinement from the evil, every day a new spark...and when there aren’t any more sparks to be refined, then the days of the Animal Soul in a body come to an end and the day comes to die.”22

An individual soul’s assigned task of Avodas Habirurim is completed when all the sparks associated with the soul have been refined. After that, there is no purpose for the soul to be in the lowly body, the skin of the snake. The holy sparks that were trapped in that skin have been refined, and all that remains is the shell, the klipos. At that point, the soul can shed this skin. This is what happened at the Giving of the Torah, when Hashem’s speech caused the souls of the Children of Israel to fly out of their bodies. Explains the Rebbe, this phenomenon “is something which testifies to the fact that they arrived at the completion of the Avodah as a soul in a body (and therefore ‘their souls flew out’).”23

What this all means is that a time arrives when the soul has completed its Avodah in the body and thus it has no further need to be in the “prison of the body”24 so therefore it can leave—which appears to our eyes as death or histalkus. (As mentioned earlier, the ultimate intent is indeed a soul in a body—but not the lowly body of this world. Instead, the intent is the pure and holy body of the Resurrection of the Dead.) There is an expression of our sages that is brought in many of the Lag B’Omer Chassidic discourses: hai alma d’azlinan minei—which means “this world which from which we go”. The intention (as explained in the discourses) is that the only purpose of the soul in this world is to “go” from this world, to achieve a higher level after having completed the task of refinement, Avodas Habirurim. When the Avodah is done, there is no longer any purpose in remaining here. The ultimate state of eternal life in a body is something infinitely loftier, as will be explained.

IV. Those Who Dwell in the Dust

The soul’s work is accomplished over numerous lifetimes, called gilgulim. The soul is reincarnated into different bodies over different lifetimes in order to complete the task of refining sparks. This world, including the body of man in this world, was created from the dust. As the verse states: “you are from the dust and to the dust you shall return”. 25 “Arise and sing those who dwell in the dust.” 26

Although we think that those buried in the cemetery are the ones dwelling in the dust, the deeper meaning is that it actually applies to us—those who are presently in a state of gilgul (from the root gilul, meaning “dung”). Returning to the dust really refers to the cycle of reincarnation: “the verse ‘to the dust you shall return’ is the secret of gilgul, that a soul will reincarnate from dust to dust meaning from body to body and he will die and return and die.”27 “This is why tzaddikim that maintain the Covenant do not return to their dust, which is the skin of the snake which was created from dust.”28

The reality that is experienced by those souls who dwell in the dust (enclothed in a lowly body) is in stark contrast to those who do not dwell in the dust—who are truly alive (though not to our eyes) in both the higher world and this world at the same time:

Your domain is in both worlds...which is not the case with one who is enclothed in those klipos, of skin and flesh and bones and sinews of the lowly body...because of sins they were enclothed in these klipos...You, in this world, that you have no klipos and skins, you have permission to look upon the residents of this world, but residents of this world do not have permission to look upon you. Because of this it is said that you are alive, and your world is the World of Life. But this lowly world is the World of the Dead...29

We are thus forced to ask: How can we, souls who are presently enclothed in these “klipos of skin and flesh”, succeed to leave this “World of the Dead” and enter into the “World of Life”?

V. Histalkus—Passing Away From This World

Lag B’Omer illustrates most profoundly that, in truth, the histalkus of a tzaddik is something extremely good and worthy of rejoicing. This is expressed in the Zohar: “If all the tzaddikim would know [the truth of passing away], they would be rejoicing when the day arrives that they pass away from this world...”.30

The Previous Rebbe describes that “the day of histalkus is the completion of his Avodah and he will arise in his holy and pure body at the Resurrection of the Dead ...that is why it is called Hillula...because his revelation in the Resurrection of the Dead will be like this.31 The Rebbe also describes the day of histalkus as “complete perfection of the Avodah”.32 In Likutei Sichos, the Rebbe brings the following quote from Tzadok Hakohen of Lublin:

Tzaddikim die on the day they were born, meaning that by them death is an elevation of the level of their mazal [the higher levels of the soul] that it disrobes from the bodily levush sak and enclothes in the spiritual chaluka d’Rabbanan to enter into supernal worlds.33

This is why tzaddikim are called alive after their passing, because they are in fact truly alive, not limited by being enclothed in a lowly body of dust. Their true and eternal life begins when they shed the garment (the “body”) of this world, as the Rebbe implies in the discourse Padah b’Sholom.34 The Rebbe explains how the Mitteler Rebbe’s Hillula (9 Kislev, when he passed away) serves as a preparation for his day of Geulah (10 Kislev, when he was released from Russian prison). First Hillula, then Geulah. This tells us that after having completed all matters of Avodah, one must then shed the fleshly body of this world in order to reach the level of Geulah.

The Mitteler Rebbe himself explains that this world is likened to a Hillula, a wedding, and the ultimate purpose of a wedding is to bring forth children. Writes the Mitteler Rebbe:

“the fundamental matter of giving birth occurs after the passing of the soul from the body...and not while it is still in the body...according to this the main Hillula is through the histalkus of the soul from the body.”35

The histalkus of tzaddikim is merely how it appears to our fleshly eyes when the completed soul departs from the skin of the snake in this world, after that skin has been emptied of holy sparks. Rashbi achieved the very highest level, because Rashbi is the level of Moshiach1, and his histalkus (when his garment of this world was buried in its resting place on Mount Meron) was in actuality the Hillula (wedding) of his soul with its true body, the body of the Resurrection of the Dead as explained at length in the discourses.36 The Rebbe describes three types of Hillula and concludes that “The type of Hillula [that applies to Rashbi] is that souls will arise in bodies ...they will be completely pure and holy bodies...even higher than Adam Harishon”37 Similarly, the Previous Rebbe says “This world is darkness and concealment (and it is only for the sake of Avodah)...the type of Hillula [like Rashbi] applies to the soul being enclothed in the body at the Resurrection of the Dead.”38

VI. Completing One’s Personal Avodah

Ultimately, this will apply to all of Israel, since “your nation are all tzaddikim”, and every Jew will complete his personal Avodah and achieve his personal redemption from this world, returning to his pure and holy body in which he will arise at the Resurrection of the Dead, to dwell eternally in Gan Eden.

We find this concept addressed in the following letter of the Rebbe39:

Regarding his question, why from among the children of so-and-so, the one remaining alive is specifically the one who has the least fear of Heaven, whereas the G-d-fearing ones died in sanctification of G-d’s name. In general on questions such as this it is said "why do you involve yourself in the Merciful One’s calculations". But one of the explanations in our holy books on such occurrences is that the soul still needs to do tshuva on certain undesirable things, or its destiny is fixed to do a favor for so-and-so or for the son of so-and-so, and therefore they leave him in a body in the merit of so-and-so even if not in his own merit.40

In other words, the Rebbe is explaining this same concept: if the soul still has tasks to accomplish, then it remains in a body in order to finish its mission. If the soul has completed its Avodah, then there is no need for it to continue in a body (“when there aren’t any more sparks to be refined...the day comes to die”22). The Rebbe explains that this is the reason why many great tzaddikim passed away at relatively young ages (such as the Ariza”l, whose histalkus occurred when he was age 38). When one completes his personal Avodah before his allotted time on the earth, he can pass away suddenly in a manner of “in its time I will hasten it.”41

Even in the case of a “simple Jew”, it is possible that what appears to outside eyes to be a matter of sorrow and mourning might in reality be the completion of the soul’s mission. This is the nature of the histalkus of tzaddikim—they have completed their Avodah and are “free to go”.

In our generation, this applies (potentially) to every Jew. That is the practical implication of being the final generation of golus (gilgulim in the dust of klipos) and the first generation of Geulah. At this point in history every single Jew has the potential to complete his Avodah42 and go directly to eternal life without the interruption of death and another incarnation in this world.

The Rebbe mentions numerous times that in our generation every single Jew will achieve eternal life without interruption. One example is the sicha of parshas Bo, 5752, where the Rebbe states that there is something new in our generation, the 9th generation from the Baal Shem Tov: previously there was “the histalkus of the soul from the body...which is not the case in our generation, the last generation of golus and the first generation of Geulah....” The Rebbe is openly speaking about the generation as a whole, explaining that each Jew in this 9th generation can experience a Hillula—the histalkus of tzaddikim who have finished their Avodah—instead of death, which occurs when the soul must return to the world of klipos ito complete its Avodah.

Perhaps in all the generations there has never been a chiddush greater than this—that we are the generation that will experience the fulfillment of the prophecy that death will be swallowed forever!

VII. Death Will Be Swallowed Up Forever

The Abarbanel explains the following about the prophecy of “death will be swallowed forever”: in the Messianic era people will become spiritually-oriented and will come to recognize that the purpose of life in this world is only for the sake of perfecting the soul (in the language of Chassidus: completing the Avodah). At that time it will be perceived that bodily “death” means exiting this lowly world in a state of perfection, and thus death will cease to be a source of sorrow, but rather “they will not cry over those who die, and this is the meaning of the verse ‘and Hashem Elokim will wipe away the tear from all faces.’”43

This is also the meaning of several stories of the Baal Shem Tov, including the well-known story of the gentile prince who converted to Judaism—the heavenly court decreed that his soul must return to this world in order to nurse from a Jewish mother. Having accomplished this bit of Avodah, the child passed away. By revealing to the bereaved parents the reason for the baby’s histalkus, the Baal Shem Tov succeeded to “wipe the tears” from their faces, so to speak. Similarly, it is known that the Alter Rebbe passed away before his time, due to certain reasons. His great grandson, the Rebbe Maharash , revealed after the passing of his young son, R’ Avraham Sender, at only eight years old, that “the soul of R’ Avraham Sender was the soul of the Alter Rebbe, and he lived the same number of years as the Alter Rebbe had passed away before his time”41

On a deeper level, the Tzemach Tzedek explains that when the consciousness of the soul in the body (which has finished its Avodah) is granted the ability to perceive that the histalkus is really a Hillula, then what occurs is no longer in the category of “death”:

...now death is great suffering even though the soul ascends to the Upper Worlds since the body doesn’t see this while the soul is still in it, only at the hour of death it sees it. But if not for the sin of the Tree of Knowledge the body would feel and see the elevation of the soul and there would not be the taste of death at all...44

From all this we can understand how the Rebbe’s assertion that our generation will transition to eternal life without the interruption of death is not contradicted by what appears to our eyes as histalkus. Indeed, this is the underlying message of the simcha of Lag B’Omer: that this final histalkus from the lowly material body of this world, after the completion of the Avodah, is not at all “death” but rather it is the means of transition to true eternal life—the shedding of the “garment” of this world for the final time. Although it appears to our eyes like death, such a passing is by no means death. When the fleshly body, the skin of the snake, has been fully refined and all the sparks have been elevated, then the soul can finally ascend to Gan Eden in its body—meaning its holy and pure body, the same body it will be enclothed in at the Resurrection of the Dead.

This is the joy of Lag B’Omer: we rejoice over the fact that on this day Rashbi achieved the level of the Resurrection of the Dead, an eternal body. Indeed, the special joy of the final generation of golus is that we have been granted the ability to complete the Avodah, to bring an end to the cycle of gilgulim, and that we—ourselves personally and the entire Jewish people collectively—can merit to be freed from the prison of this lowly body and proceed to eternal life in Gan Eden with no interruption whatsoever.

REFERENCES

1) Maamar Lag B’Omer 5737, p. 217.

2) Maamorim 5702, p.75.

3) “Bila Hamoves Lanetzach”, Maamorim Melukatim v.II.

4) Yeshayahu 25:8.

5) In original: “kosnos ohr b’alef”.

6) In original: “kosnos ‘or (b’ayin)”.

7) Shelah, Ekev and Ki Seitze.

8) Ibid. See also Maamorim 5679, p. 415.

9) “The lie of the world is that the world sows itself to be an existence, the opposite of truth, for the main thing is the G-dly life force which gives it life” (Bosi Legani 5710, ch. 10).

10) Shelah, parshas Noach.

11) Likutei Torah, Korach 52c.

12) Maamorim 5662, p.299; Maamorim 5711, Pinchas, p. 90.

13) Ohr Hatorah, Bereishis VII, p. 1163.

14) In original: “chiddushim”.

15) Sicha of 15 Menachem Av, 5743 (Hisvaduyos, p.1875).

16) Tanya chapter 47, more.

17) Rebbe Rashab Ayin Bais p. 685.

18) Netzach Yisroel, ch. 42.

19) Toras Sholom, p. 211.

20) 24 Teves 5752.

21) Torah Ohr, Vayeshev 27d.

22) Ohr Hatorah Ki Seitze 883-4.

23) Lech Lecha 5752, section B.

24) Tanya ch. 47 and many places.

25) Bereishis 3:19.

26) Yeshaya 26:19.

27) Shelah Mishpatim.

28) Tikkunei Zohar Hakdama 10b.

29) Mishpatim 116b.

30) Zohar Vayechi 245a. It is through learning Pnimiyus Hatorah that enables the person to make the transition from this world to the next without feeling discontinuity and loss, as explained in the discourses.

31) Maamarim of Previous Rebbe, 5711, Beis Nissan, p.211.

32) 24 Teves, 5752. In the original: “gmar shleimus ha’avodah”.

33) LS 5:86, footnote #1*, quoting Resisei Leilah.

34) Padah b’Sholom 5746, section D.

35) Vayikra B, Lag B’Omer, 683.

36) See, for example: MR Vayikra B, Lag B’Omer; Maamorim 5740, and others.

37) Lag B’Omer 5740.

38) Maamarim of Previous Rebbe, 5711, Beis Nissan, Ois Vov.

39) Igros Kodesh 12:483.

40) Note that the word “merit” in the Holy Tongue is “zechus”, which is related to the word “zikuch”,meaning refinement (Sicha of Parshas Pinchas 5715, section 23). In other words, the Rebbe is saying that a soul can remain in a body not only for its own refinement (“his own merit”) but to help another soul achieve refinement (“the merit of so-and-so”).

41) Sicha of 20 Menachem Av, 5712 (Hisvaduyos, p. 117).

42) See sicha of Parshas Emor 5751, section 9.

43) Yeshuos Meshicho, Abarbanel.

44) Ohr Hatorah Ekev p.545.

Generation of Moshiach is Moshiach's Donkey

2010-02-12T08:00:00.001-05:00

The donkey is unique in the Torah. It is an impure animal lacking both external signs of purity (split hooves and chewing of the cud). The donkey in Hebrew is חמור (chamor) which is the word for materiality, even more coarse than simple "physicality".

Yet the donkey contains a hidden level of kedusha: its first born must be redeemed from the Kohen. And the donkey is mentioned in association with the greatest tzaddikim: Avraham saddled his donkey to go to the akeida; Moshe placed his wife and children on a donkey; and Moshiach, says the novi Zecharia, will appear riding on a donkey (according to chazal, the same donkey as Avraham and Moshe).

The Tikkunei Zohar (Tikkun 60) states that Moshiach's donkey, as the novi Zecharia says (9:9) "a poor man riding on a donkey" represents this state of concealed kedusha. טב מלגאו ולבושא דיליה ביש דא איהו עני ורוכב על חמור Good on the inside, but its external appearance is bad. The generation of Moshiach--neshomas on the cusp of complete refinement dressed in "filthy garments".

Perhaps this helps explain Sotah 47a, which describes the period of Ikveisa d'Meshicha (the footsteps of Moshiach) as האמת תהא נעדרת "truth will be missing". The true purity of the neshomas of this generation concealed behind outer layers of ignorance and indifference, arrogance and antagonism. But one who heeds the advice of the Alter Rebbe in Tanya perek 32--to make the body secondary and to focus on the neshoma inside--the truth will not be missing, in the way that the Torah recognizes the hidden kedusha of the first born donkey.

Moshiach Has Been Appointed

2010-02-11T08:00:00.000-05:00

The appointment of Dovid King Moshiach has already occurred, as is written "I have found my servant Dovid, I have annointed him with Holy oil" (Tehillim 89:21), and there needs only to be the acceptance of his kingship by the people and the connection between the king and the people in complete revelation.

Talk of the Lubavitcher Rebbe, Mishpatim 5751 (1991)

Publicizing Moshiach

2010-02-10T14:31:00.002-05:00

If before Moshiach's coming the hearts of men were not drawn after him, also at the time of his true coming they won't be able to verify and publicize his matters in the world except with great difficulty.

Abarbanel, Yeshuos Meshicho, p.45 (new edition)

Segulah to Speed Up Moshiach: Learning About Geulah

2009-11-28T17:35:00.001-05:00

As has been spoken about recently as regards a special increase in learning the subjects of Geulah and Moshiach – not (only) as a segula to speed up and bring close the coming of Moshiach and the Geulah, but rather (also and) mainly in order to begin to “live” with the subjects of Moshiach and Geulah, “to live with the times” of the days of Moshiach, by way of the intellect becoming filled and imbued with understanding and grasp of the subjects of Moshiach and Geulah as they are in Torah, and from the intellect it spreads out and imbues also the feelings in the heart, until it reaches the actual behavior in thought, speech and action in a way that suits this special time, when we are standing on the doorstep of the Geulah, and we are pointing with a finger that “here, this one (Melech Hamoshiach) is coming”.

And we can add as an explanation the need and the special quality of learning Torah on the subjects of Moshiach and Geulah and the building of the third Beis Hamikdash as entryway and beginning to the days of Moshiach – even though our sages said that Moshiach comes “when attention is diverted” (b’hesech hada’as), this is not a contradiction, G-d forbid, to thought and contemplation in a way of “knowledge” (daas) (“the he connects his daas with a very firm and strong knot and immerses his thoughts with strength” [Tanya end of ch. 3]) in the subjects of Moshiach and Geulah [and first of all the thought and the contemplation to know and to recognize that we are standing at the entrance to the days of Moshiach, “here this one is coming”, since all the appointed times [for Moshiach’s coming] have passed, and they have already done tshuva, and they have completed all the matters of avodah to perfection […] – because “hesech hada’as” means “above da’as”, namely, that after this subject imbues his da’as (through thought and contemplation, etc.), then for him this becomes in a way that is above his da’as (and thus diverted from it).

[…] We see that it is difficult to become imbued with the recognition and the feeling that we are standing on the edge of the days of Moshiach mamash to the degree that they will start to “live” with the subjects of Moshiach and Geulah. […] the recommendation [to overcome this] is – through learning Torah on the subjects of Moshiach and Geulah, because it is in the power of the Torah (the wisdom of the Holy One blessed be He which is above the world) to change a person’s nature, that even if his feelings are still, G-d forbid, outside of the realm of the Geulah (since he still didn’t go out of his internal state of golus), then through learning the Torah on the subjects of the Geulah he is elevated to a state of Geulah, and he starts to live with the subjects of the Geulah, amidst knowledge and recognition and feeling that “behold, he is coming”.

Sicha of the Rebbe, Parshas Balak, 5751

Beginning with the study of Moshiach and Geulah...

2009-11-26T20:00:00.000-05:00

As regards actual action – “the action is the main thing”: Publicizing in every single place that we are standing at the end and completion of our deeds and our avodah, and at the beginning of the period of the collecting the reward, “the salary of tzaddikim”, and as befits this there must be the avodah as well in matters that are relevant to the days of Moshiach, beginning with the study of the Torah in the subjects of Moshiach and Geulah and the Bais Hamikdash[…]

Sicha of the Rebbe, Parshas Ki Seitze, 5751

Prepare for Moshiach by Learning About Moshiach

2009-11-25T20:00:00.000-05:00

The simple intention is that from the Kinus Hashluchim must come good resolutions as to how each shliach needs to prepare himself and to prepare all the Jews in his place and in his city, etc., to greet Moshiach Tzidkeinu, by his explaining the subject of Moshiach, as explained in the written Torah and the oral Torah, in a way that it can be accepted by every single one according to his intellect and understanding, including and especially—by learning the subjects of Moshiach and Geulah in a way of wisdom, understanding, and knowledge. And being that this is the avodah of this time, thus it is understood that this is relevant to every Jew, without any exceptions.

(Sicha of the Rebbe, Parshas Chayei Sara, 5752)

Why a King? Why "Melech" haMoshiach?

2009-11-24T20:00:00.000-05:00

Minui Melech -- Appointing a King

by the Tzemach Tzedek, 3rd Rebbe of Lubavitch

Explaining the commandment to appoint a King over Israel, as it states "put a King over yourself." (Devarim 17:15)

What is the Purpose of a Jewish King?

We need to understand why Shmuel HaNovi (the prophet) became upset with the Jews when they asked him "give us a King" (Shmuel I 8:6). Even Hashem said to him "it is not you they have rejected, but Me...." What is the reason for this anger? After all, isn't this one of Hashem's commandments to appoint a King? As the sages say, there are 3 commandments incumbent upon the Jews when the entered the land, one of which is to appoint a King (Sanhedrin 20b).

The root of what is intended by appointing a King is that in him and by him will the Jew be botel (nullified) to Hashem. Because all Jews must be botel to the King and his officers. The King himself is botel to G-dliness...this is the main thing about a King, the reason he is called Melech (King) -- that he is a chariot (the meaning of a chariot is that it is nullified to the will of its driver) to midas malchuso in Atztilus (he is botel to the characteristic of G-d's Kingship in its purest degree). Since the King is botel to the Kingship of heaven, and the Jews are botel to the King -- this makes the Jew (via the King) botel to G-dliness.

This is the constant job of the King -- to enable the created beings to be botel to Hashem through their being botel to him and him being botel to Hashem. There is also the simple meeaning of appointing a King, that he should guide the nation appropriately. Because without leadership, "men would eat each other alive." The King dispenses justice and thus maintains society.

These two reasons for appointing a King are not applicable to the sages among the Jews, because among Jewish souls we find two types:

Those who are not sages, who are empty of Torah and G-dly wisdom, but nonetheless they are full of mitzvos and are as careful as can be in turning away from evil and turning towards good, even in the finest details of Rabbinic decrees. This situation is due to the source of their soul, which is not suited to receiving the level of Torah and G-dly wisdom, only the level of deeds. This is exemplified by those who learn from a Rabbi, but as soon as they leave they forget everything and become fully involved in the details of day-to-day life;
The high souls, sages who are able to master Torah, contemplating Hashem's wisdom and His Torah day and night.

Thus, according to the two reasons for appointing a King stated above, we find that only the simple souls need a King to guide them properly. One for whom Torah is his main activity, who can discern the permitted from the forbidden, for whom it is all as clear to him as the sun, a tzaddik who would never purposely sin -- according to the second reason (keeping the social order), what need does he have for a King? He only needs a prophet or a judge, like Shmuel. Nor is the first reason (nullification to Hashem via the King) applicable to him so much; this level is only applicable to those who are not sages and who lack bitul [nullification] in their essence above. This lack of bitul is the reason why they are not sages, because G-dly wisdom is the level of bitul, and those who are proud are fooled because G-dly wisdom cannot penetrate their "self-ness". Thus, they need a King to whom they can nullify their "self-ness". But sages are botel to Hashem in the root of their souls Above -- they have no need for a King to whom to be nullified, because they themselves are nullified. High souls like the Rashbi (Rabbi Shimon bar Yochai, author of the holy Zohar) are above the level of having a flesh and blood King, because sages such as he are called "children" to Hashem rather than "servants". This is why Shmuel did not want to give them a King -- because he wanted all Jews to be on this level. Then they wouldn't need a human King at all.

Dovid Hamelech -- The Exemplary Jewish King

Dovid Hamelech (King David) was completely botel, a chariot. He guided the children of Israel like a shepherd, watching each and every sheep, providing spiritual needs and physical needs. He did this In a way unlike Kings who followed him. He was neshoma klolis, an all-inclusive soul. The guidance of the King is over every detail and deed of his people, and nothing is concealed from him.

Why Will Moshiach be a King?

We still need to understand why it is that Moshiach will also be a King, because based on what is explained above it seems difficult to understand. At the time of the coming of Moshiach, may it be speedily in our days, all Jews will be sages, as it is stated "the entire world will be filled with the knowledge of G-d" (Isaiah 11:9), and that "no longer will a man teach his brother" (Jeremiah 31:33). If so, why is a King needed?

It is also difficult to understand the commandment in the Torah of appointing a King. After all, there is one Torah for all Jews, and therefore even sages have this commandment--which is difficult to understand based on what we explained above.

The truth is that level of Kingship applies even to sages, even when they are ones who contemplate Hashem's Torah and do not need the bitul of a servant, as described previously. The Kingship that applies to sages is a higher level of Kingship. The explanation is that the Torah is limitless, and there are endless levels, in the manner of one elevation after another in comprehending Torah. And in the time of Moshiach, there will be a revelation of G-dliness with comprehension of the inner Torah through Moshiach, who will teach the inner Torah to the entire people -- even that which is presently concealed. It goes without saying that he himself will understand even more, since he won't be able to reveal and teach everything that he knows to the entire nation because they simply won't be able to absorb it.

Because of this (the fact that he will understand more than the rest of the nation) he is called a King, in the same way that a King here in this world is only a King insofar as his subjects are botel to him -- namely, that his understanding is above their understanding. After all, if something can be understood as having a good reason, one doesn't need a King's decree in the matter! Because even without the King's command this thing would be correct in and of itself and would appear good in the eyes of the (King's) subject. Rather, the decree of the King only applies to matters which go against his subject's intellect, and only due to his being botel to the King does he nullify his own will to that of the King -- because he doesn't know what is in the heart of the King (he doesn't know the reason why the King made this decree). This is called being botel to that which is above his own wisdom -- that even though the decree of the King doesn't make sense to him, he nonetheless obeys it. He does this because the King thinks it's right and surely the King has a good reason.

The reason for the commandments (including such super-rational commandments as the Red Heifer) will be revealed in the future by Moshiach, though to him much more will be revealed, without end relative to what he can reveal to the people. Thus, Moshiach will be both a Rav (teacher) and a Melech (King) over Israel, even as all Jews will be on the level of sages to such a degree that even the reasons for commandments will be revealed to them. But Moshiach will not reveal everything that will be revealed to him, and his knowledge will be above the Jews; thus, he will reign as a King, because Kingship is that which is above the intellect of the recipient.

Thus, we see that Moshiach will be a Rav because he teaches the deepest secrets of the meanings of the commandments, but also a King because his knowledge will be so much greater than even those on the highest levels.

From Derech Mitzvosecha by the Tzemach Tzedek, the 3rd Rebbe of Lubavitch
available in Hebrew and in English

Kingship must be accepted willingly

2009-11-19T08:00:00.000-05:00

In regard to rulership in this world, the Torah states: "you shall surely place over yourself a king." Acceptance of rulership can only be willingly...only with your agreement and desire, and if not, he is not king at all. For the word "kingship" applies only to willing acceptance, when the people accept the king willingly, to serve him and subordinate all their desires to his desire...

Siddur Im Da"ch

"You shall surely place over yourself a king"

2009-11-18T16:30:00.001-05:00

The sovereignity of a king derives from the people, who are below him, as the Torah states "You shall surely place over yourself a king." It is an upward process, from the people below who accept a king to lead them from above.

Likkutei Sichos 8:26

The King Does Not Reign Until the People...

2009-11-15T12:08:00.007-05:00

It is known that the King does not reign until the people will crown him and accept him over themselves as King and will say "Yechi Hamelech Yechi Hamelech" ("may the King live")...

Mekubal R' Avraham Abulafia, sefer Imrei Shefer

ונס ידוע שהמלך אינו מלך עד שימליכוהו העם ויקבלוהו עליהם למלך ויאמרו יחי המלך יחי המלך

רבי אברהם אבולעפיא, ספר אמרי שפר

The Days of Moshiach And the Refined Physical Body

2009-10-21T11:16:00.001-04:00

The Days of Moshiach And the Refined Physical Body
Tishrei 5770 תהא שנת עינים פקוחות
Formatted with footnotes: http://yiddishkeit.org/openeyes

Eliyahu Hanavi ascended heavenward while still in his body. Yaakov Avinu didn’t die. Rabbeinu Hakadosh (Yehuda Hanasi), after he passed away, returned home Friday nights to make Kiddush for his family. As part of the Torah of Truth, these events are intended to teach us something about the nature of our existence in general, and about the Days of Moshiach in particular.

It is a principle of Torah that “the beginning is wedged into the end”. The nature of the human body as it will be in the days of Moshiach is the way that it was at the beginning, before the sin of the Tree of Knowledge1. Prior to the sin, the body of man was “pure and clean” without any aspect of evil or waste at all.2 Midrash Rabba states that Adam’s body was so luminescent that it made the sun look dark in comparison. This original body is the Tzelem Elokim (“Divine Image”), which is also known as Adam’s garments in Gan Eden, as mentioned in Sefer HaTanya.3

Adam was placed in the rarified environment of Gan Eden. Although Gan Eden Ha’aretz (the lowest level of Gan Eden) is found in this physical world, is not visible to us because it is the pure dimension of “ruchniyus sh’b’gashmiyus”,4 the “spiritual within the physical” that is “completely separate from this world”.5 The body of Adam itself was on this level of “spiritual within the physical”, and dwelled in the refined spirituality of Gan Eden.6 Gan Eden “was for him what this world is for us now”.7

When Adam and his wife sinned, they mixed evil into everything and were expelled from Gan Eden. The verse says that Hashem garbed them in “garments of skins”,8 which the Shelah explains cover up the original “garments of light”.9 Not only Adam’s body, but the entire world became garbed in a shell of obscuring matter. Following the sin, our entire perception of reality is the reality of this “shell”. In the words of the Rebbe Rashab: “what we see as physical is not physical. What we see as physical is something attached, which we need to separate…what we see is the result of the sin of the Tree of Knowledge”.10 The sin brought into being this world that we know: “a world which is a lie”—alma d’shikra. As the Rebbe Rayatz says: “This world is called alma d’shikra. The physical is a lie, for the true existence is the spiritual life force, not the existence of physicality, and the existence of physicality covers up the spiritual life force.”11

In Kabbalah and Chassidus it is explained that in the period known as the Days of Moshiach the body will achieve complete refinement and return to the pristine level it held before the sin. Man will once again be on the level of Tzelem Elokim, meaning the level of “spiritual within the physical”. Man will shed the “garments of flesh”, which conceal the light of the neshoma,12 much like a snake sheds its skin. Then the Tzelem Elokim, the “garments of light” beneath, will be revealed.

The Two Bodies Within
The effect of the sin—which resulted in the covering and concealing of the “garments of light” with “garments of flesh”—we can understand what the Arizal states in Eitz Chayim, that contained within the material (external) body there are two other dimensions of “body”:

“...he has two other bodies; one is the refined and pure body [the Tzelem Elokim13]…and the second is from klipas noga (the “shell” which can be refined)…and it is called the Animal Soul…and this is the true body which is from klipas noga and it is a garment…which is called garments of skin…”

This means that the “coarse body” of flesh which we perceive with our eyes, which is the “garment” of this world, contains two other bodies: a pure and holy body (the Tzelem Elokim) and the “true body” (the animal soul, which stays attached to the body of flesh14). The Tzelem is described as “the intermediary between the soul and the body”,15 and while it is relatively spiritual (indeed, it is the Intellectual Soul of man), we will see below that it is actually in the category of physical.

We will now examine two cases in Torah of individuals who are described as having a bodily existence after their passing, Yaakov Avinu and Rabbeinu Hakadosh (R’ Yehudah Hanosi),16 and we will see that their being alive after their passing refers to their existence in this “second body”, the Tzelem Elokim.

Yaakov Avinu Did Not Die
Our sages tell us that Yaakov Avinu didn’t die, despite the fact that the Torah itself states that he was eulogized, embalmed, and buried. The Lubavitcher Rebbe exlains that the expression “he didn’t die” means that his body didn’t die, and that this is no contradiction to the fact that the Egyptians saw that he died and “did these activities with the body of Yaakov”16*.

On the passing of Yaakov Avinu, R’ Tzadok Hakohen of Lublin writes that “his passing was merely like removing this garment and dressing in another garment of the Supernal world, and this garment was buried but this has nothing to do with death...what does it concern me that as far as this world is concerned there was a burial of the body, in any event according to the truth he didn’t die at all…”17

Rabbeinu Bachya states: “Yaakov Avinu didn’t die, but he remains existing in body and soul, this body is the second body the ethereal body in which the soul is garbed in the form of a body and it has tangibility, but it is exceedingly ethereal…and the first coarse body was embalmed and buried…and this is the same thing as Rabbeinu Hakadosh in [the Gemara] Kesuvos.”18 Additionally, the Tzemach Tzedek says that what happened with Yaakov Avinu (that he didn’t die) is “in the way of the resurrection of the dead.”19 Note that in Igeres Hakodesh20 the Baal HaTanya brings that Yaakov Avinu rectified the sin of Adam, and thus resembles him, and the Mitteler Rebbe states that this resemblance refers to their Tzelem Elokim.21

Rabbeinu Hakadosh Would Return to His Home
In the writings of R’ Chayim Vital, z”l, it states that “Rabbeinu Hakadosh is Yaakov Avinu himself”21*. This accords with the comment of Rabbeinu Bachya quoted previously, which links “Yaakov Avinu didn’t die” with the Gemara Kesuvos 103a about Rabbeinu Hakadosh. In that Gemara it describes how after his histalkus (passing) , Rabbeinu Hakadosh returned to his home to make kiddush for his family (thereby fulfilling their halachic obligation). The Gemara reports that once the neighbors came by on Erev Shabbos and the maid told them “be quiet, Rebbi is here”—which indicates that although the family knew that Rabbeinu Hakadosh was present, these neighbors could not see him!

We can understand this better in light of what the Arizal explains,22 that angels cannot be seen by ordinary people. However, those possessing a refined soul (nefesh) can see them, because an Intellectual Soul which is in a state of refinement is able to see the nefesh (the form and extremely refined substance) of the angel. This is the same phenomenon, explains the Arizal, as those who see Eliyahu Hanavi (Elijah the Prophet) and Rabbeinu Hakadosh—it is the same as seeing angels. He explains that what they are seeing is not a created being of this lower world (i.e., a material entity), but rather the “chaluka d’Rabbanan”, the refined “garment” that they wear. This garment is the same as the garments of Adam in Gan Eden, and corresponds to the “second body” of tzaddikim, their Tzelem Elokim. (See Toras Shmuel22*, which states that “the bodies of angels are called chaluka d’Rabbanan”).

Thus far, it would seem that we are discussing some sort of spiritual body. However, in regards to the incident with Rabbeinu Hakadosh recorded in the Gemara, the Lubavitcher Rebbe raises the following question23:

[Since Rabbeinu Hakadosh was] a neshoma from the world of truth [i.e., he had passed away], how could it be possible that he will make kiddush on physical wine, and not only that, but that he will make others hear kiddush and will satisfy their obligation?!

Since our sages tell us that the dead are not obligated in commandments, we are left with a question about the status of Rabbeinu Hakadosh. The dead are not obligated in the commandments, and thus they cannot perform them on behalf of others. Yet in this case Rabbeinu Hakadosh did in fact perform the commandment on behalf of others. The Rebbe resolves this paradox quite simply :

Since he came to his home in a way that the members of his household saw him, and as emphasized in Sefer Chassidim that he would appear in Shabbos clothes, etc., it is understood that at that same time his neshoma descended and enclothed in a physical body and was seen to eyes of flesh, so consequently, he is in the category of a soul in a body.24

As explained above, the body of Rabbeinu Hakadosh after his passing was his “second body”, meaning his Tzelem Elokim, the garments of Adam before the sin. And such a body, which is “close to the level of the nefesh”,25 is considered here to be in the category of a physical body!

Rebbe Rayatz: No Change
This gives us a basis to understand the Rebbe’s explanation of what occurred (and what didn’t occur) on Yud Shevat, 5710, the day of the passing of the Rebbe Rayatz (the Previous Lubacitcher Rebbe, in 1950). The Rebbe spoke at that time that the Rebbe Rayatz “stands and serves” “without any change from his perspective”. “It is not how it appears to eyes of flesh (physical, and even more so material) that there was, G-d-forbid, an interruption [of life]—but rather here, too, he stands and serves.”26 The Rebbe provides an explanation as to why there was “no change from his perspective”: “this which was taken from him was only the external garment—and as far as the aspect of garment—he was given a better garment.”27

This is an external garment, the attached “shell” which covers over the pure and refined physicality beneath.28 From this it is possible to understand how, after Yud Shevat, the Rebbe can speak of the Rebbe Rayatz having long life, meaning “life in the simple sense, physically” even though “we are speaking about a situation which to eyes of flesh it appears that an interruption occurred.”29

Our eyes of flesh see only the coarse, external body which, like Yaakov Avinu’s external body, was buried in the manner of the world; but the essential part, the inner dimension of physicality does not change—like Yaakov Avinu and Rabbeinu Hakadosh, who live on in their bodies. The only thing that changes is how it appears to those who view things through eyes of flesh alone, as the Rebbe said “he [the Rebbe Rayatz] went up, and we stayed in our places, so we can’t see him with eyes of flesh.”30

Open The Eyes
On 9 Kislev, 5752 (1992), the Rebbe stressed the need “to learn the subject of Redemption, in a way that this will open up the heart and the eyes and the ears—and that they will understand, see, and feel as simple reality within the physicality of the world—the true and complete Redemption in actuality.”31 Numerous times the Rebbe spoke of the need to “open the eyes”, and the question arises: which “eyes” are we talking about?

We can find a hint in the Sicha of parshas Bo, 5752, when the Rebbe said “the spiritual eyes of the Jewish people already see the Redemption; now we only need to open up the physical eyes, that they too should see the Redemption the way it is revealed to eyes of flesh at this time.”32 Paying attention to the Rebbe’s words, we can identify three different eyes: a) spiritual eyes; b) physical eyes; and c) eyes of flesh. The Rebbe states that the eyes of flesh are open, and the Redemption is already revealed to them. The spiritual eyes of the neshoma also see the Redemption. What remains is to open the physical eyes.

To understand the concept of opening the eyes, we have an explanation of the Mitteler Rebbe. He explains that this seeing of the physical eye “comes about through the seeing of the eye of the Natural Soul which [sees now] in physicality, except that now the bodily materiality of the human intellect and the heart is not refined”.33 Elsewhere he writes: “The refinement that the neshoma brings upon the body refers to the fact that there is the possibility for elevating the intellectual natural soul that it should also ascend to G-dly holiness.”34

In other words, the physical eye refers not to the fleshly eye, but rather to the sight of the Natural Soul, which is what relates to and comprehends the physicality of the world (i.e., it sees physicality). Also note what was quoted from the Arizal above, that “the Intellectual Soul sees the nefesh of the angel; so, too, those who see Eliyahu Hanavi and Rabbeinu Hakadosh.” All of this physical seeing refers to the seeing of the Intellectual Soul.34*

Refined Physicality
From the foregoing we are able to distinguish three distinct aspects of the person: the neshoma which is spiritual; the “garments of light” of the Tzelem Elokim, which are the intermediary; and the body of flesh, which is the external “garment” of this world. In a state of exile our eyes see only the body of flesh. Most of us cannot perceive angels or the great tzaddikim who have merited to remove their garments of flesh and can appear in the world in their Tzelem Elokim.

One whose materiality is refined is capable, with Hashem’s help, of seeing (via his Intellectual Soul) the tzaddik’s supernal garments, called the chaluka d’Rabbanan).35 It should be noted that this perception is seen exactly as one sees everything else (“re’iyah chushis”) as a real existent entity and not an abstract intellectual or spiritual vision. In other words, the Tzelem Elokim which is an intermediary between the spiritual and the physical and is not enclothed in coarse material is perceived just like part of the material world.

This Tzelem Elokim is the clean and holy body which remains after the evil of the sin has been completely refined out, and its physicality is restored to the state of refinement of Adam. This is the body of the days of Moshiach, as the Rebbe Rayatz says: “in the days of Moshiach there will be the aspect of man in its perfection, namely that all the evil will be eliminated and it will be only the aspect of Tzelem Elokim.”36 As explained above, a neshoma is enclothed in this Tzelem Elokim and appears to others in the world, it is in the category of physical and thus even able to render halachic decisions.37

The Connection to Moshiach
We know from the Rambam that Moshiach is a flesh and blood human being, a Jewish leader descended from King David. We also know from sources in all parts of Torah (Tanach, Rashi, Midrash, Kabbalah) that Moshiach is revealed and then undergoes a state of concealment, before being revealed again in the fullest sense. Rashi on Daniel 12:12 states “our King Moshiach is destined to be hidden after he is revealed and to be revealed again. So we find in Midrash Ruth...“ (We also find this concept brought by the Chasam Sofer in his commentary on the chumash, Toras Moshe 9b, and Rabbeinu Bachya on Shemos 4:9.) Rabbi Chayim Vital reveals the nature of this concealment:

Like we found by Moshe that he went up to the firmament as body and soul, and remained there for 40 days, so to it will be with the Moshiach after he merits to that neshoma and recognizes himself that he is Moshiach, as it states Moshiach will be revealed but he still won't be recognized by the rest of the people, and afterwards the Moshiach will bebody and soul in the same way that Moshe came into the cloud...(as quoted in Ohr Hachama on Zohar Shemos 7b)

In order to see what makes this relevant to our discussion, we must first understand what occurred when Moshe Rabbeinu went up to Mount Sinai in the midst of the cloud. It is explained elsewhere in Ohr Hachama38* that “’Moshe came into the cloud’ means that he separated from the material body”. The Shach al Hatorah comments, “Moshe went up and merited what no one else merited, which is that his material physical limbs became spiritual...“ As expressed in the Me’am Loez, “Moshe reached the level of angels, and became completely spiritual.” The Arizal39 states explicitly that Moshe’s body became like the body of angels when he entered the cloud, which we learned above is the garment called “chaluka d’Rabbanan”.

Thus Moshiach, during his time of concealment, is like Moshe Rabbeinu on the mountain: his physical body is transformed to literally the body of an angel. Yet we have also learned that there are indeed those who can see this level of refined matter, and that this brings it into the category of a physical body (pure and refined physicality to be sure). Thus, when Rabbeinu Hakadosh would appear in the world in this refined form, he was obligated in the commandments40, and he could be seen by members of his household. Indeed, he was fully “chay v’kayam”—alive in a physical sense. So it was with Moshe and so it is with Moshiach.

It becomes clear from these sources that Moshiach, during his period of concealment, is alive in a physical body yet it is on a greatly refined level of the physical that has little in common with our coarse materiality. Refined physicality as it was before the sin of the Tree of Knowledge, which is the level of physicality to which the entire world is destined to return.

When Moshe entered into the cloud on Mount Sinai and “separated from the material body” to be “transformed to the level of angels”, there were those among the Jewish people who were unable to recognize that Moshe was indeed fully alive (not only spiritually Above, but also physically here below). However, in this last generation of exile, the first generation of redemption, every Jew is capable of recognizing this!

The only remaining task, as the Rebbe said, is to “open our eyes”. The most direct way is by learning the subject of Moshiach and Redemption and thus achieving an intellectual recognition—seeing with the mind—which will lead easily and automatically to seeing with “eyes of flesh”. In this way we will merit to see the Rebbe and the complete revelation of Moshiach in this year of 5770—”a year of opened eyes”!

יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד

Formatted with footnotes: http://yiddishkeit.org/openeyes

Moshiach NOW! (?)

2009-07-22T08:00:00.000-04:00

Consequently on this Shabbos Mevorchim Menachem Av, let us emphasize the aspect of geulah -- redemption and liberation, and let us increase all activities that will bring closer that deliverance; "Immediate redemption" -- "Now."

At this juncture those who seek a pretext will come along and say, that the Previous Rebbe disseminated his call so many years ago and Moshiach still has not come -- if so, his words "immediate" are not so immediate?! And they present this argument with gusto! Woe unto them, that their personal state of destruction (golus -- exile) is so dismal.

The truth is, that when He said "Immediate repentance -- immediate redemption," he meant it! His intention was to bring the redemption immediately. But because of our transgressions we were not worthy. A year later, the Rebbe again proclaimed the same call, always stressing the immediacy of his pleas. Similarly, we too, today fully mean our call of "Moshiach Now!"

"But," you say, "first there must be teshuvah." Teshuvah takes only a split second!

Teshuvah means that you sincerely accept upon yourself the fulfillment of all Torah and mitzvos; all Torah is one unit, not many disparate and disjoined parts, therefore the acceptance of Torah is not time consuming, but instantaneous.

In Halachah we find this case clearly applied:
If one betroths a woman "... on the understanding that I am a righteous man," she is betrothed, even if he is absolutely wicked, for he may have meditated repentance in his thoughts." (Kiddushin 49b)
We see that thoughts of repentance can instantaneously convert the person from wicked to righteous!

[In that case of course the Rambam rules the betrothal is in doubt, because the Bais Din cannot actually know his thoughts.]

Our thoughts are revealed to G-d -- so the "Immediate repentance" does not cause any delay to the "Immediate redemption"! It can be at any moment. And if you feel that this rule of instantaneous righteousness will apply only to an individual Jew and not to a community, then remember the Rambam's rule:

If he fulfills one mitzvah [in action, speech, or thought] he turns the scale of merit in his favor and in that of the whole world and brings salvation and deliverance to all his fellow creatures and to himself. (Laws of Teshuvah 3:4)

Let all of these doubts be put out of your mind for they came from the side of evil -- and accept the call of the Rebbe "Immediate repentance -- immediate redemption, Now."

Sicha of the Lubavitcher Rebbe, parshas Pinchus, 5745 (1985)

Gan Eden: The Original Olam Hazeh

2009-06-28T00:04:00.002-04:00

It states regarding Adam Harishon "and He placed him in Gan Eden to work it and to keep it", which means that Gan Eden, which for us is the place of reward for mitzvos, was then a place of work for Adam Harishon just as "olam hazeh"* is for us now. His place of reward was above Gan Eden, and Gan Eden for him was not considered a place of reward but instead it was for him what "olam hazeh" is for us now. When it states that G-d "planted him in the Gan", the word "planted" implies the aspect of action ("asiyah"), because at that time, before the sin, the entire world of Asiyah was much much higher than it is now, and from this we can understand the elevations of the worlds that the supernal lights will be more revealed more in the vessels, until the degree that what is now Atzilus will be, in the time to come, the level of Asiyah, meaning that the world of Asiyah in the time to come will have within it the revelation that now is found in Atzilus. And the aspect of Atzilus in the time to come will be infinitely higher because greater lights will be revealed in the vessels.

Likutei Torah, Korach 52c

* Olam Hazeh = this world

Yaakov Avinu didn't die? But they embalmed him and buried him!

2009-06-24T19:07:00.002-04:00

At first glance, there appears to be a contradiction between the statements of our Sages that “Yaakov Avinu didn’t die” and the facts found in the chumash: “but they embalmed him and buried him”.

However the Rebbe says that there is no contradiction. Yet, how is it possible that Yaakov Avinu is really alive in his body, and at the same time they really buried his body?

In truth: a man possesses two bodies, different aspects of physicality; thus the body can be alive even while it appears that it is not.

View the PDF with scanned images of original sources and English translation: http://yiddishkeit.org/PageLaunch.asp?ItemCode=1094

Dovid Hamelech Didn't Die, Hashem Concealed Him

2009-06-16T08:00:00.000-04:00

It is known that Dovid Hamelech was the final rectification of the blemish of the sin of Adam Harishon, and thus it was fitting that he will not die and would live forever like Adam Harishon (who, if he hadn't sinned, would have lived forever). Dovid saw that he will live only the 70 years that Adam Harishon donated to him, and this was hard for him and he suffered over this--that it must be that he will die for some sin, or that he didn't rectify the blemish that responsible for, and so he suffered greatly.

But in truth, our Sages said (Rosh Hashana 25) "Dovid Melech Yisroel Chay v'Kayam" -- David King of Israel Lives and Endures -- and that his death was nothing but a concealment [histalkus], and he didn't die, and he will be revealed speedily, as is stated "My servant Dovid is a Nosi for them forever", and Moshiach is Dovid himself, as stated in the Talmud (Sanhedrin 98). The Holy One, blessed be He, did this since he is likened to the moon, that its light is reduced now and in the future will be renewed, so too Dovid's kingship will be revealed speedily.

Smichas Chachomim

Body of Light Within a Body of Skin

2009-06-14T23:01:00.006-04:00

[The Shla"h] writes that the meaning of "He dressed them in a garment of skin (עור)" this is the body, as in "in skin and flesh he dressed me", that after the sin it became a material body, which is not the case before the sin when it was a holy, refined, clean body, and this is called "garment of light (אור)".

[...] Before the sin it was a garment of light and the body was light, illuminating like the neshoma. This is the Great Luminary and this is the Small Luminary. The neshoma in a body of light, this is "garment of light and the body is light in a body of flesh garment of flesh, like it swallowed the Hol in its covering, but the garment of light was not nullified but only swallowed by the covering.

Tzemach Tzedek, Sefer Hachakira, p.68

We are Ready to Greet Moshiach

2009-06-05T08:00:00.000-04:00

Ours is the last generation of the exile and the first generation of the redemption. The Previous Rebbe declared, "Immediately to teshuvah, immediately to redemption"; and in his era, we already completed this service. All that was necessary was to "polish the buttons" and "stand together, prepared" to greet Mashiach. Surely, our great efforts to spread Yiddishkeit and spread the wellsprings of Chassidus have also accomplished this and -- particularly after the passage of forty years when we have received "eyes to see and ears to hear" -- we are ready to greet Mashiach.

Lubavitcher Rebbe, Parshas Naso, 5751 (1991)

Moshiach: A Merciful King

2009-06-04T08:00:00.000-04:00

King Moshiach will not be cruel to his people, and will not exalt himself above them.

R' Y. Chiyun, brought in Yalkut Me'am Lo'ez Tehillim I:295

When the King Moshiach will see a poor person, and he will request from him that he return the money that he lent him, and the poor man has no place to turn for help--Moshiach will have rachmanus on him and Moshiach will give him from his own.

Ner Mitzvah, brought in Yalkut Me'am Lo'ez Tehillim II:147

Moshiach Hovering Over the Waters

2009-06-03T08:00:00.001-04:00

Regarding Moshiach it states "'The spirit of G-d hovering over the waters' -- this is the spirit of King Moshiach" (Pirkei d'Rebbe Eliezer, 43). About Moshe Rabbeinu it is said "Because from the waters he was taken". Moshe--"from the waters"; King Moshiach--"over the waters".

Likutei Torah, Tzav 17c

To Moshiach Every Jew is Precious

2009-06-02T08:00:00.003-04:00

It is told in the Midrash that when Moshe Rabbeinu saw a single sheep had run away from the flock, he left the entire flock in order to run after and return that sheep to the flock. From this we learn how important is every soul in Israel to Moshe Rabbeinu, even when we're talking about a "sheep that ran away from the flock". And since the "first redeemer is the last redeemer" (see Shemos Rabba 2:4)--also regarding our Righteous Moshiach every single Jew is precious and important no matter where that Jew is, even "he ran away from the flock".

Lubavitcher Rebbe, Hisvaadus 5743 III:1314

Moshiach in Gan Eden

2009-06-01T07:34:00.002-04:00

Moshiach entered Gan Eden while still alive. (Derech Eretz Zuta I)

Moshiach sits in Gan Eden in his radiance and his glory, and only a spark from his soul is enclothed in a body, at the entrance to Gan Eden. On Shabbos and Yom Tov that part sheds the body and unites with Moshiach. (Ben Yehoyada on Sanhedrin 98a)

Moshiach: Eternal Life

2009-05-31T07:30:00.002-04:00

Moshiach will have length of days without end. (Kisvei HaRamban, I:325)

Moshiach will never die, rather he will live forever (Birkas Shmuel, Bereishis 2:16)

Moshiach will not taste the taste of death. (Otzar Midrashim 2:10)

Moshiach Teaching

2009-05-30T07:49:00.001-04:00

When Moshiach will teach Israel the underlying [mystical] reasons of Torah - he will not teach them in a regular way of teaching, rather he will show them the Divine Essence, and through seeing this - they will understand immediately.

Rebbe Rashab, Hemshech Ayin Beis, 5672, II:936

Don't Sleep Shavuos Night

2009-05-27T07:29:00.003-04:00

[An individual] should brace himself like a lion, be watchful, and drive away sleep. He should not drowse at all, since the Ari z'l was extremely stringent about not sleeping on this night, even more than on Hoshanna Rabba.

Ben Ish Chai on staying awake Shavuos night

The "New Torah" of Moshiach

2009-05-26T07:43:00.003-04:00

"A New Torah will be come forth from me." (Vayikra Rabba, 13:3)

"The Torah of Moshiach is on a much higher level than the Torah that was given at Matan Torah. The Torah that a person studies in this world -- is mere vapor before the Torah of Moshiach." (Koheles Rabba, 11:1 [8])

The new Torah that will be revealed by Moshiach is a part of and is included in the Torah that was given to Moshe Rabbeinu from Mount Sinai, meaning that it will be according to the rules of Torah that were given at Sinai.

Lubavitcher Rebbe, Sefer Hasichos 5752, II:568

Moshiach Knows More

2009-05-25T08:00:00.000-04:00

In the future Moshiach will give over to everyone deep understanding in the secrets of the Inner Torah, but to Moshiach himself will be revealed infinitely more than what he is able to reveal.

Rebbe Raayatz, Sefer Hamaamorim 5709, p.123

Melting the Frozen Seas

2009-05-24T08:00:00.001-04:00

A misnaged Gaon came once to the Alter Rebbe and asked of him that he should transform him into a chosid. The Alter Rebbe answered: "The 'sea of ice'--King Moshiach will warm it up."

Sefer Hasichos 5703, p. 6

Four Types of Klipos

2009-05-23T08:00:00.000-04:00

The klipos are divided into four categories: jealousy, lust, honor, and athiesm. Jealousy is the klipa of Esav and this was rectified by Avraham Avinu; lust is the klipa of Yishmael and this was rectified by Yitzchok Avinue; honor is the klipa of Amalek and this was rectified by Yaakov Avinu; athiesm is the klipa of Gog and Magog--this will be rectified by Moshiach.

The first three types correspond to the three meals of Shabbos; and athiesm corresponds to the meal of Melave Malka, which is the meal of Dovid Malka Mashicha.

Pri Tzadik, Bereshis 1:2

Elevating Existence

2009-05-22T08:00:00.001-04:00

The inyan of Moshiach is to elevate existence from level to level, going higher and higher.

Maharal of Prague, Netzach Yisroel, chapter 28

Moshe and Moshiach

2009-05-21T08:00:00.001-04:00

In the future Moshe Rabbeinu will go out of the desert, and King Moshiach will apear amidst Rome, and each one of them will appear with Clouds of Glory, and the Shechina before them, and they will meet. Then the King Moshiach will redeem Israel.

Targum Yerushalmi, in Yalkut Me'am Loez Shemos I:211

Moshiach Revealed

2009-05-20T08:00:00.001-04:00

Moshiach ben Dovid will be revealed to all of Israel in one moment.

Iyun Yaakov on Ein Yaakov, Eiruvin 43

The redemption by Moshiach will not come in one moment, but rather it will proceed by stages.

Yalkut Me'am Loez, Tehillim I:116

Moshiach: A New Creation

2009-05-19T08:00:00.000-04:00

At the time of the geulah, the Holy One, blessed be He, will create Moshiach anew. As it says (Tehillim 2:7): "Today I gave birth to you."

Midrash Tehillim II

2009-05-18T12:35:00.001-04:00

In every generation they would imagine who Moshiach is. For example--the stuents of the Arizal held that their Rebbe is Moshiach.

Sdei Chemed, Pe'as Hasadeh, 1st Maareches, clal 70

Spark of Moshiach

2009-05-18T12:33:00.000-04:00

Merely a spark of Moshiach is enclothed in his body.

Ben Yohoyada on Sanhedrin 98a

To the Holy Land: with no need for airplanes

2009-05-17T00:46:00.001-04:00

The Holy One, blessed be He will bring every Jew "with clouds of Heaven" with no need for airplanes or the like, since via "clouds of Heaven" (the clouds of the Holy One, blessed be He) we arrive much faster [and] effortlessly...

Lubavitcher Rebbe, 26 Adar 5751

The Tzaddik's Power: From Our Requests

2009-05-15T06:25:00.000-04:00

The Zohar tells how once the world needed rain and Rashbi's students came to him and asked him to help. Rashbi said a Torah on the verse "Hinei mah tov u'mana'im, sheves achim gam yachad" and the rains fell.

We need to understand this story: why did the students need to come to Rashbi, and only then did he say Torah and caused rain to fall. Because every single Jew makes an effort to do what is in his power to do good for the individual and the community, and how much moreso Tannaim and Amoraim, and particularly Rashbi, who said he is able to exempt the entire world from judgement--certainly he did all he could for the good of klal Yisroel. So then why, when the world needed rain (and he was able to cause rain to fall, as we see form the fact that he did so, nonetheless) he had to wait until his students came to him, and only then did he say Torah on the verse and then the rain fell?

It is written "male and female He created them" and then "and G-d blessed them", which means that specifically when there is a recipient (female) is it possible for the blessing to come, which is an unlimited blessing.... From this it is understood [as regards Rashbi] that in order to draw down additional power in the mashpia in order for him to be able to bestow, the recipient must elevate itself towards him.

From this we can also understand why it was his students who came to him, because specifically via his students, who are recipients, coming to him and yearning and asking that he will bestow to them...that via the connection and binding of the recipient with the mashpia, the student and Rav, there is an increase to him, to the mashpia himself. And so, in our case, via the students coming to Rashbi, it caused an elevation in Rashbi himself. And thus specifically when Rashbi's students came to him -- that's when an additional elevation and hamshacha came to Rashbi, resulting in a new revelation in Torah in his explanation of the verse. Through this it was drawn down also to this low world in the form of rain in its simple sense, even to the level of a world which was in a state that even though it needed rain the rain wouldn't fall.

That's why it is always expressed Rashbi and his students, because through this there is a hamshacha and flow in the aspect of Ein Sof.

Lubavitcher Rebbe, Maamar La'g B'omer 5730

Rashbi, Moshe, the Alter Rebbe: Souls of Atzilus

2009-05-13T19:30:00.000-04:00

There are souls that even while they are in this world they are souls of [the highest spiritual world of] Atzilus. Like the souls of Rashbi and the souls of Moshe Rabbeinu and also the soul of the Alter Rebbe [Schneur Zalman of Liadi, the Baal HaTanya]. From this it is understood that it also applies to those who filled his [the Alter Rebbe's] place, each Nosi* in his generation, as they are souls of Atzilus. Because the Nosi of every generation is an extension of Moshe** and he was a soul of Atzilus. And all the moreso the Rebbes of Chassidus, whose labor is the spreading of the wellsprings outward, to disseminate the wellsprings of Rashbi, who was also a soul of Atzilus as was mentioned.

The Lubavitcher Rebbe, from the Chassidic discourse "Lehovin Inyan Rashbi" 5730 (1980)

* Nosi [Nasi]: spiritual head of the Jewish people

** Tikkunei Zohar, Tikkun 69

Rashbi's Successor -- the Rebbe, leader of our generation

2009-05-13T00:55:00.001-04:00

Rashbi revealed the Torah’s inner dimension (its secrets), and thus the lesson from Lag B’Omer is that we should increase in the revelation and dissemination of the Torah’s inner dimension. More particularly, we must fulfill the mission given us by the previous Rebbe, leader of our generation, and Rashbi’s successor — the mission of disseminating Chassidus.

Although “Your wellsprings shall spread forth to the outside” — the idea of disseminating Chassidus — was said concerning the teachings of the Baal Shem Tov, it applies to the revelation of the inner dimension of Torah in general — the teachings of Rashbi. In Rashbi’s generation, this inner dimension of Torah was revealed in great measure. Afterwards, it was again concealed, until the Arizal’s time, when “it became permitted and a mitzvah to reveal this wisdom” — and most especially after the revelation of Chassidus in general, and Chassidus Chabad in particular, wherewith the esoteric dimension of Torah was presented in an intellectual framework, enabling it to be understood and assimilated by each person.

Sicha of the Lubavitcher Rebbe, 17 Iyar, 5744 (1984)

The Face of the Master Hashem--this is Rashbi!

2009-05-11T21:49:00.000-04:00

To understand the significance of Rashbi: we find in the Zohar (which is "his book" (Zohar III 124b)) that he is praised with awesome praises, such as R' Yehuda who calls him "Shabbos" and "Who is the face of Adon Hashem? This is Rashbi".

We can understand this from the explanation as to why we praise Hashem in our prayers, after all: does He need our praises? The explanation is that because all the spiritual worlds are immeasureably insignificant compared to Him, and thus His bestowal [of spiritual sustenance] to these worlds is a descent for Him, thus in order to awaken His desire to bestow [spiritual sustenance] to the worlds there is a need of our praises.

[...] It is same way as regards Rashbi, that because of the tremendously great level of Rashbi relative to all the other Tanaaim [sages of the Mishnaic period] he was distinct and removed from them in a way which is beyond comparison to them, thus they had need to praise him to awaken his desire to bestow to them. And as stated by the Rebbe Maharash that the incomparable distinction between the rest of the Tanaaim relative to Rashbi was on the order of the distinction between created beings relative to their creator. View the discourse

Lubavitcher Rebbe, Chassidic Discourse "Lehavin Inyan Rashbi" L'ag B'Omer 5745

The Resurrection: Bodies of G-dliness

2009-05-03T15:07:00.002-04:00

In the time to come there will be souls in bodies, which is the resurrection of the dead, that the bodies will rise and live forever [...] only that the bodies won't be physical but rather they will be real G-dliness (Elokus mamash).

Rebbe Rashab, maamorim 5680, p35

The Facts Behind the Psak

2009-04-29T17:52:00.002-04:00

Chabad.info is proud to upload the complete "Facts Behind The Psak" booklet in three languages English, Hebrew and French. As is well known, Shabbos Tazriya-Metzora 5751 was the first time ever that the declaration of "Yechi Adoneinu Moreinu Verabeinu Melech Hamoshiach Leolam Vaed" was announced during a Farbrengen, with the encouragement and consent of the Rebbe. In this booklet, this and other events surrounding the Rebbe's open consent of the chassidim's acceptance of the Rebbe as Moshiach are written in a clear and informative manner.

English Version • French Version • Hebrew Version

To go greet Moshiach one must go with simcha

2009-04-29T08:00:00.000-04:00

My father-in-law the Rebbe said that we are on our way to greet Moshiach Tzidkeinu, and when going to greet Moshiach Tzidkeinu one must go b'simcha.

However, when a person makes an honest accounting of himself, where he is holding and what his spiritual state is--he could think: what does he possibly have to be happy about?

Regarding his situation itself -- "yada inish b'nafshe", a person knows his spiritual standing; even regarding the Torah and Mitzvos that he does fulfill -- he is unable to feel what is brought about by his fulfillment of Torah and Mitzvos, since at the present time all these matters are in a way of "matan b'seiser" (gifts given secretly), as though kept in a sealed chest. If so, how can he be b'simcha?

The answer to this is: he must know that all that is drawn down via Torah and Mitzvos is being drawn down now, in the time of golus, and in the time to come all the things drawn down through Torah and Mitzvos now will be revealed. And when he makes an account, that the truth of the matter is that all of these things already exist now, and ultimately they will be revealed--this brings to simcha.

Lubavitcher Rebbe, Parshas Kedoshim, 5714

Hesech HaDa'as

2009-04-28T08:00:00.000-04:00

The fact that there are those who assert that the generation is not worthy for the redemption, etc., is itself a proof that now is the time of the revelation of Moshiach, being that the sages state that Moshiach comes "b'hesech hada'as" -- when we are found in a state like this that neither da'as nor the revealed intellect sees any possibility for the coming of the geulah: this is "hesech ha'da'as" which is a sure sign that the geulah is very close.

Sicha of the Lubavitcher Rebbe, LS 10:171

Refining the Sparks: True Vengeance on the Enemy

2009-04-27T08:00:00.000-04:00

"Hashem, be with me among those who help me, and I will see [vengence] in those who hate me." (Tehillim 118:7)

This verse suggests that there are those who help, and the request is that Hashem should be among them. And why does he request to see vengeance? Shouldn't he request that the enemies and haters be transformed into those who love him?
[...]
"Those who help me" refers to the nitzutzos (sparks) that have been refined, which are a man's true helpers (according to the known explanation that "not on bread alone does man live, but from all that comes from Hashem's mouth" [Ekev 8:3], that from refining the nitzutzos in mineral, vegetable, and animal he receives additinoal energy in his divine service, that the nitzutzos help and assist him).

So the explanation "Hashem should be among those who help me" is that this refers to the nitzutzos that have been refined ("those who help me"), that the refinement is from below to above, and then drawn down in them is a revelation of the name YKVK which is above the order of Creation (seder hishtalshelus). The combination of these two things comes from YKVK, the essential name (shem ha'etzem).

This also explains "I will see [vengeance] in those who hate me", that those who hate Dovid also hate Hashem, but there is no need to push them away completely, but rather to refine the nitzutzos within them. And by bringing out the nitzutzos from them, the evil is thus nullified. In this way we come to see G-dliness, "I will see in those who hate me", seeing G-dliness with our physical senses, even in worldly things.

As happened with my father-in-law, the Rebbe, that even the opposition -- despite that they remained in their reality -- they were forced (by the nitzutzos within them) to act according to the Divine intent, and there was a revelation of G-dliness (above nature) perceptable in nature.

Chassidic Discourse of the Lubavitcher Rebbe, 12 Tammuz 5717

Among the Nations Until the End

2009-04-26T08:00:00.000-04:00

This, in my opinion, is the Divine reason why today Jews are returning to the lands of Edom from which they were expelled, in order to make G-d's name famous in all lands through the miracles and wonders Hashem will do for them when He will gather them from the four corners of the world as is promised in the psukim. In order that "the goyim will say 'Hashem did great things for them'". For that reason it should not be difficult in your eyes the present diaspora in the various lands and kingdoms, because "from Hashem came this thing" and "when they have ended shattering the strength of the holy people, all these will end." (Daniel 12)

R' Avraham ben R' Eliezer haLevi, Igeres Sod Hageula, p.36

Evil Coming Into the Open: Preparation for Moshiach

2009-04-25T08:00:00.000-04:00

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

The Jew is the "head of the household" of the world

2009-04-24T08:00:00.002-04:00

Yehudah thought that he was dependent upon the approval of a non-Jewish ruler in order to help Benyamin. This is similar to the status of the entire Jewish people in exile, when we depend on the kindness of the non-Jewish nations around us in order to lead our lives as Jews in peace and comfort.

The reality of the situation, though, was that Yehudah was really not dependent on a non-Jew at all. This ruler, as he found out later, was really Yosef, and therefore a Jew was really in charge. The same applies to the Jewish people in exile. Although it appears that the non-Jewish nations are in control, in reality the Jew is the one who is the "head of the household" over the world, and he has the ability to influence the nations to carry out his will.

How does the Jew acquire such an amazing power? This is because he has attached himself to G-d. His strength is therefore not his alone, but that of G-d Himself. And G-d, who is the "King of all kings," guides the nations of the world to act according to His will and the will of the Jewish people.

Sicha of the Lubavitcher Rebbe, Shabbos Parshas Vayigash, 5th Day of Teves, 5751

"...man will not be material and physical..."

2009-04-23T20:00:00.000-04:00

In the world to come man will not be material and physical as he is in this world, rather man will be on the level of angels who are separated from physicality.

Maharal, Netzach Yisroel, ch. 42

The Real Eretz Yisroel: Above Time and Place

2009-04-23T14:57:00.000-04:00

Three good gifts the Holy One, blessed be He, gave to Yisroel and all of them via yissurim--Torah, Eretz Yisroel, the World to Come, because all of them are above time and place.

R' Shneur Zalman of Liadi, Maamorei Admor Hazaken, Va'era p. 238

Shaking out Yerushalayim

2009-04-23T08:00:00.000-04:00

Just like the verse in Yechezkiel (Ezekiel) states, that the Holy One blessed be He wants to shake out the land of Israel and Yerushalayim like a man shakes out his tallis, so will He shake out all the idoloters from Yerushalayim as well as the idolatry itself which is in Yerushalayim and the impure corpses which are buried around the holy place and all the filthy places in it.

Chesed L'Avraham 1:17, R' Avraham Azulai

A lone Jew in a gentile city

2009-04-21T19:59:00.000-04:00

"If even one lone Jew will be in a city of the gentiles, I will take him from there, and similarly the family, and in their merit they will go out from exile."

Commentary of the Radak Yermiyahu 3:14 "I will take you one from a city and two from a family and I will bring you to Zion."

True Redemption Includes Every Single Jew

2009-04-21T08:00:00.000-04:00

"The inner meaning of the redemption is—the revelation of the essential bond (קשר העצמי) that exists between Bnei Yisroel and the Holy One, blessed be He. If even one Jew remains in exile, then this indicates that the redemption is not true. The future redemption is called 'the true and complete redemption' and thus it will be the redemption of all Yisroel."

Sicha of the Lubavitcher Rebbe, 5748 (free translation)

Making True Aliyah: Without Airline Tickets

2009-04-20T20:00:00.000-04:00

We should immediately see in actuality the fulfillment of the words of Rabbi Shimon bar Yochai "when they will be redeemed in the future the shechina is with them" [...] and then our guests [from Israel] won't need to arrange return flights to the Holy Land with all of the effort involved, since everyone will come together "with clouds of heaven" to our holy land, and in our holy land itself ascend to Yerushalayim the holy city, and to the Beis Hamikdash (higher than all places) and in the Beis Hamikdash itself we ascend "to the top of the mountain" until we become "bnei aliyah" [the level of Rashbi, and through him it is drawn down to every Jew], as the true place of every Jew is "in the highest place" (b'aliyah) in the Bais Hamidash--in the Holy of Holies.

Sicha of the Lubavitcher Rebbe, Erev Lag B'Omer 5750

Moshiach--Breaking the Boundaries of World

2009-04-17T08:00:00.002-04:00

Moshiach is the king who reads the Torah at the "Hakhel", and "the king breaks borders and we do not protest" (Pesachim 110a), and about him it states "the border-breaker goes up before them" (Micha 2:13), that he has permission to break even the borders of world -- to bring the complete redemption here in this world, speedily, in this physical world, from which we will make a dwelling place for Him.

Talk of the Lubavitcher Rebbe, eve of 2nd day of Chol Hamoed Sukkos, 5720 (link)

Acharon Shel Pesach: The Most Proper Time for Moshiach

2009-04-16T20:06:00.003-04:00

Tonight is Acharon Shel Pesach, the last day of Pesach. We have already counted the Sefirah, Malchus sheb'Chesed (Kingship within Kindness). Here we see an obvious connection to the Future Redemption for the greatest kindness G-d can show is to bring that Redemption. Then, we will witness the ultimate state of Kingship, when "The L-rd will be King over the entire earth" and "the sovereignty will be the L-rd's." [...]

May we merit the construction of the Third Beis HaMikdash, which will be built in the immediate future. Indeed, may it have already been built at this time.

Today, Acharon Shel Pesach, after we have counted Malchus sheb'Chesed, is the most proper and the most urgent time for the coming of the Redemption. And then we will proceed "with our youth and with our elders... with our sons and with our daughters" -- and with all the Jews of the previous generations who will arise in the Resurrection -- to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash, "the Sanctuary of the L-rd, established by Your hands."

There we will merit "the new [dimension of the] Torah which will emerge from Me," i.e., from G-d's essence. May this be in the immediate future.

Gut Yom Tov.

Talk of the Lubavitcher Rebbe, night of Acharon Shel Pesach, 5751 (1991)

How Moshiach will teach: not like a teacher

2009-04-14T08:00:00.000-04:00

Sicha of the Lubvitcher Rebbe, Acharon Shel Pesach, 5746 (translation: Sichos in English)

The subject matters of the future Torah study taught by Moshiach will be the esoteric teachings of Torah.

But there will be another distinction. The intellectual pursuit of the esoteric knowledge will not follow the temporal pattern of a teacher imparting knowledge and comprehension, instead it will take the form of visualization:

They will comprehend with the visualizing light of the supernal wisdom, to the degree that they will all perceive with the vision of the innermost wisdom, the reasons, and the heretofore, utterly sequestered secrets.... This is what is meant by the prophet: "He will be permeated with the spirit of the fear of the L-rd" (Yeshayahu 11:3) he will judge by the "spirit" of G-d; "He will not judge by the sight of his eyes" (Ibid.), but by the sight of his mind's eye. He will "Not decide by the hearing of his ears" (Ibid.), the listening of understanding, only with the power of the vision of Chochmah. (Likkutei Torah, Ibid.)

And since the study will take the form of seeing, he will be able to teach tens of thousands at once. It will be unnecessary to explain the meaning in lengthy logical discussions or lectures, rather the knowledge will come instantaneously, grasped in its full depth and breadth by seeing.

In Pri Etz Chaim we are told that the Arizal was able to perceive and comprehend in one instant the deep secrets and esoteric teachings of the Torah, at a "glance." If he had had to teach that knowledge in the conventional manner of transmitting wisdom, in speech and writing, it would have taken 60-80 years of discourses.

In dealing with esoterics we must remember that there were earlier sages who did learn the secrets of the Torah. Moshe, the Rashbi and others who were mentioned in the Zohar, yet in this field of learning -- there is the level of "secrets" and then "secrets of the secrets" and so on, ad infinitum. Moshiach will teach the highest levels and it will be transmitted in a manner of seeing.

When Moshiach comes, Moshe and Yehoshua and the Elders will all teach large schools of students the revealed aspects of Torah. Each will teach according to his personal system of learning which could differ from another system.

But the secrets of Torah will be taught only by Moshiach, who symbolizes the "Yechidah" of the Jewish people, the innermost aspect of Jewish souls.

(This sicha can be viewed online in Hebrew here)

Divine Revelation: Above Comprehension

2009-04-13T22:20:00.002-04:00

Just as by the Splitting of the Sea it states "and Moshe raised his hand, etc.", so too in the future redmeption it states "and He will raise his hand on the river"--river meaning Bina, understanding. Because in order to come to the revelation of the Ohr Ein Sof (endless and infinite divine light) which is above comprehension, there needs to be an elevation [to a level] above intellectual comprehension. This refers to the nullification of intellectual comprehension, and through this there will be a revelation of the Ohr Ein Sof which is His Essence and Identity.

וכמו שבקרי"ס כתיב ויט משה את ידו כו', כמ"כ לע"ל כתיב והניף ידו על הנהר, נהר הוא בינה השגה, שבכדי לבוא לגילוי א"ס שלמעלה מהשגה צ"ל הנפה על השגה היינו ביטול השגה ועי"ז יהי' גילוי א"ס עצמותו ומהותו.

Toras Shmuel, 5632, Hanachos p. 625

Redemption of the Wise Son: by redeeming the one who doesn't know to ask

2009-04-13T16:49:00.002-04:00

Through the redemption of the "son who doesn't know to ask", the one on the lowest level, comes about the redemption from Egypt of the Wise Son as well. Because from the fact that he [the Wise Son] has a question, this shows that he is in fact in a state of exile, for in a state of exile there is a need to nullify questions and arguments that come from the "other side" [of unholiness].

Chassidic discourse of the Lubavitcher Rebbe, "V'Higad'ta L'vincha Bayom Hahu", 11 Nissan, 5735 (1975)

King Chezkiyahu's Messianic Bitachon

2009-04-12T21:00:00.001-04:00

...We celebrate the Festive Meal of Mashiach while we are still in exile, thereby demonstrating that Jews do not acknowledge the exile. This very fact in itself is effective in "burning down the walls of exile" (to cite the idiom of my revered father-in-law, the Rebbe [Rayatz]) - very, very soon, when Mashiach will be revealed and will "lead us upright to our land."

* * *

...In order to make it easier for people to appreciate this line of thinking, we may note that - like all subjects in the inner, mystical plane of the Torah - this subject, too, is alluded to in the revealed plane of the Torah.

On the eighth day of Pesach, the Reading from the Prophets is the passage that opens with the words, "[Sancheriv exerted himself] to be standing at Nov while it was yet day...." Why on that day? - "Because the downfall of Sancheriv took place on the eve of the first day of Pesach." Now, since the downfall happened on the first day, the above-quoted explanation for the choice of this passage for the eighth day comes as a surprise.

The solution to this seeming anomaly lies in the fact that this passage speaks of the victory of King Chizkiyahu, whom G-d sought to establish as Mashiach - and it is on the Last Day of Pesach that "the radiance of Mashiach is openly revealed."

Moreover, many of the predictions promised in this Haftarah were not fulfilled during the victory of Chizkiyahu; they will be fulfilled with the arrival of our Righteous Mashiach. For example, "The wolf shall dwell with the lamb...." (According to Rambam, too, this prophecy relates to the Days of Mashiach, though in keeping with his approach he understands it as a parable alluding to the presently warring nations.) Another example of a prophecy that will be fulfilled only in the Messianic era concerns the Ingathering of the Exiles: "And it shall come to pass in that day that G-d will [...] recover the remnant of His people that shall remain from Assyria and from Egypt... and from the islands of the sea..., [and He will assemble the dispersed of Israel, and gather together the scattered of Judah from the four corners of the earth]." Since this Haftarah, much of which will be fulfilled when Mashiach comes, is read on the Last Day of Pesach, it is self-evident that "the radiance of Mashiach is openly revealed" on that day.

Accordingly, it is possible to explain the above concept even when speaking to a person who contends that not every individual can experience this radiance. One can explain to him that it illumines him, too. After all, in his shul, too, this Haftarah was read, complete with its introductory and concluding blessings to which everyone responded Amen. And since this Haftarah speaks of the Coming of Mashiach and related subjects, he, too, should experience this theme. He, too, is lit up by the above radiance, so that he, too, will be able to trust in G-d, utterly and absolutely, and without any trace of a doubt. Even though according to the laws of nature there is nothing to warrant such a trust, he trusts in G-d that He will fulfill His promise supernaturally.

One's trust ought to resemble that of Chizkiyahu. His trust was so complete that he said to the Holy One, blessed be He: "I do not have the strength to kill nor to pursue nor [even] to sing [Your] praises. Instead, I shall sleep in my bed - and You will act." This he said even though the armies of Sancheriv had besieged Jerusalem on all sides, and had promised Chizkiyahu peace if he would surrender under certain specified conditions. Moreover, Shevna [the Scribe] and his party, who constituted the majority of the Sanhedrin, held that according to the Torah, the Jews should submit to this offer of peace and follow the laws of nature.

Yet despite all this, Chizkiyahu acted according to the Word of G-d that the Prophet Yeshayahu relayed to him: "Thus says G-d, 'Do not be afraid because of the words that you have heard, with which the servants of the King of Assyria have blasphemed Me..., for I shall cause him to fall by the sword in his own land.' "Once the beleaguered King Chizkiyahu heard these words, he placed his trust so completely in the Hands of G-d that he lay down in bed and, unlike a worried man who cannot fall asleep, his trust allowed him a sweet and tranquil slumber. And as he slept, G-d fought his battle, as it is written: "And it came to pass that night that the angel of G-d went out and smote in the Assyrian camp...."

In the same way, every individual should be certain about the Coming of Mashiach with an absolute and unwavering trust, so that "I shall await his coming every day." He trusts that Mashiach is coming the very next day, even though he finds no support for this trust in the rational arguments of nature.

A trust such as this has the power - in itself - to accelerate the Coming of Mashiach in the immediate future.

Sicha of the Lubavitcher Rebbe, Acharon shel Pesach 5732, Likutei Sichos 7:274

http://www.sichosinenglish.org/books/in-good-hands/090.htm

Future Redemption: Miracles like coming out of Egypt

2009-04-08T08:00:00.001-04:00

The Bais Hamikdash will descend already built and Yisroel will come to the rebuilt Yerushalayim and the Shechina will be with them "like in the days of your coming out of Egypt", and at that time the miracles will be profligate and they will be so great that the mouth won't be able to speak of them and the intellect will be overwhelmed by the amount of miracles and wonders that will be for Yisroel and the sources of wisdom will be opened and this will be the manner of the redemption, with the help of heaven.

R' Avraham Azulai, Chesed L'Avraham 1:17

Pesach: Leaving the Gates of Impurity

2009-04-05T08:00:00.000-04:00

Every year 30 days before Pesach Hashem "lifts His face" משא פנים to Yisroel in His great kindness, and He begins to remove their souls from the chambers of impurity little by little, one thirtieth each night so that by the night of biur chometz [destroying the leaven] every Jew who commited a sin is now standing at the doorway of the outer chamber...and on the night of Pesach they do not enter that chamber at all, and all of them are absolved and free men. Hashem in His blessed wisdom decreed that this should occur little by little over 30 days so that Sama'kel [the Satan] should not feel the pain and he shouldn't come to accuse.

Chesed L'Avraham 2:57, R' Avraham Azulai

A Fixed Number of Prayers Until Moshiach

2009-04-02T08:00:00.000-04:00

G-d has determined that the redeemer will come after a certain number of prayers have been said for his coming...when the predestined number of prayers have been said, the redemption will begin.

Me'am Loez, Parshas Bo 12:42

The Wicked Son Redeemed?

2009-04-01T18:49:00.001-04:00

And as has been said numerous times, based on the language of the sages in the response to the question of the "wicked son" in the Pesach Haggada: "if he was there, he wouldn't have been redeemed"—that it seems perplexing: what is the need and what is the benefit from telling a wicked one that he has no connection to the Seder, which is in rememberance of the Exodus from Egypt? The explanation is that the intention is not to push away the "wicked son" from the Seder and to inform him that the redemption is beyond him, on the contrary—the response to him emphasizes that only "there (in Egypt) he wouldn't have been redeemed", but in the future redemption, since it follows after the giving of the Torah, he too will be redeemed.

And this illustrates to us, in passing, the wonderous effect of Matan Torah, where the Holy One blessed be He said "I am Hashem your G-d" in the singular, that YKVK is brought down to be the power and the life of every single member of bnei Yisroel, and therefore every Jew, even a wicked one like this, and so he is assured that through this power [which was bestowed upon him at Matan Torah] in the end he will be redeemed...

Lubavitcher Rebbe, Likutei Sichos XI, p.2

Will the Redemption be in Nissan or Tishrei?

2009-03-29T01:00:00.000-04:00

Will the Redemption be in Nissan or Tishrei?

Based on a discourse of the Lubavitcher Rebbe

There is a dispute in the gemora between Rabbi Eliezer and Rabbi Yehoshua (Rosh Hashana 11a). They disagree on the following point: will the final redemption take place in Tishrei or Nissan. Rabbi Eliezer says that we were redeemed from Egypt in Nissan, but the final redemption will take place in Tishrei. Rabbi Yehoshua says that just as we were redeemed from Egypt in Nissan, so too the final redemption take place in Nissan.

This dispute echoes another dispute between these same two sages: when was the world created? On that question, Rabbi Eliezer says Tishrei (as above) and Rabbi Yehoshua says Nissan (as above).

"When was the world created"—this is a question?! Every Rosh Hashana (first of Tishrei) we celebrate the creation of the world! Where is Rabbi Yehoshua's question coming from? (And even more so: before the world was created there was no such thing as time, so how can we even ask the question "when" was the world created?!)

Chassidus explains as follows: Nissan and Tishrei represent different qualities. These qualities are found in the months (moments in time) of Tishrei and Nissan, but in the Supernal realms where there is no time they still have unique identities. Tishrei is the month of Rosh Hashana, when the spiritual energy of the year is brought down. This is a fixed measure of spiritual "shefa" (energy). Even the Hebrew word for year "shana" reflects the idea of repetition. Nissan, on the other hand, is when we came out of Egypt amidst miracles and wonders. Nissan is the head of the months, the very first mitzvah in the Torah (read in every synagogue on Shabbos Hachodesh). The Hebrew word for month, "chodesh" reflects the idea of newness. Tishrei is nature, Nissan is miracle.

Rabbi Eliezer holds that the world was created in Tishrei, as we know that it was in actuality. This is the laws of nature, the level of Egypt and limitation. Rabbi Yehoshua holds that the world was created in Nissan because the true purpose of Hashem's creating the world was for the sake of the Jews leaving Egypt. Egypt is only created so the Jews can leave; exile is only for the purpose of redemption. The thought of Nissan preceded the fact of Tishrei. If Hashem had no intent for the miracles of Nissan, there would have been no creation in Tishrei. So Rabbi Yehoshua holds that the world was created in Nissan. In thought: the world was created in Nissan; in action: the world was created in Tishrei.

In a similar vein, Tishrei (the month of Rosh Hashana and Yom Kippur) represents tshuva (the work from below, in nature); Nissan represents a bestowal from Above that transcends nature and is not dependent on our efforts (we did not "earn" our liberation from Egypt, as the Hagadah says: we were naked and bare meaning we had no mitzvos). Rabbi Eliezer's asserts that the Jews will be redeemed in Tishrei because he also holds (Sanhedrin 97b) that only if Yisroel does tshuva will they be redeemed. The redemption, according to Rabbi Eliezer, is dependent on tshuva, the characteristic of Tishrei. Rabbi Yehoshua, on the other hand, asserts that the Jews will be redeemed in Nissan because he disagrees with Rabbi Eliezer about the redemption being dependent on tshuva. Bringing the verse from the prophet Yeshayahu 52:3, "you were sold for nothing and you will be redeemed without money", Rabbi Yehoshua argues that Yisroel will be redeemed even if they don't do tshuva—a gift from Above in the manner of the redemption from Egypt: Nissan.

We find that the Rambam (Maimonides) seemingly rules in favor of Rabbi Eliezer. In his Laws of Repentance, Hilchos Tshuva 7:5, the Rambam states that "Yisroel will not be redeemed except through tshuva". Similarly, in Tanya the Alter Rebbe writes that all the revelations of the Messianic age are dependent on our efforts and actions in the time of exile. Yet we find that Midrash Shmuel Rabba 15:11 sides with Rabbi Yehoshua: that the ultimate redemption will take place in Nissan. Seemingly our sources are in contradiction.

The Rebbe resolves the contradiction: the tshuva of Yisroel at the end of exile is a guarantee of Hashem in His Torah! (See the Rambam there: וכבר הבטיחה תורה שסוף ישראל לעשות תשובה בסוף גלותן ומיד הן נגאלין) Therefore the work of Yisroel, the tshuva (aspect of Tishrei) has within it the power of a promise of the Torah which is unlimited by nature (aspect of Nissan). And more than this: they will be able to feel that what they are accomplishing in the way of tshuva is not natural, not within the realm of human nature. Rather, it comes from the power of the Torah's promise that Yisroel will do tshuva—that the Torah's promise is bringing them to tshuva, which is the aspect of Nissan (above nature) within the aspect of Tishrei (tshuva).

This idea: Nissan within Tishrei, the miraculous within the natural is in fact the purpose of the creation of the world. Before there was a world, there was no limitation to Hashem (ohr ein sof). When He created the world, via tzimtzum (cosmic contraction), He imposed limitation on Himself within the world. (It must be remembered that as far as Hashem Himself is concerned, there is no change in Him whatsoever from the creation of the world.) The purpose of all of this, and the purpose of the giving of the Torah, is in order reach a third stage wherein the unlimited ohr ein sof is revealed within the limitations of world. The unity of unlimited and limited--Nissan and Tishrei.

This unity of limited vessels containing unlimited G-dliness is what every Jew will experience in his physical body with the coming of Moshiach—may it occur immediately!

Originally posted 3/21/06

The original Chassidic discourse upon which this essay is based can be viewed on the internet both in English and in Hebrew

The Test: Waiting for Moshe to Come Down from the Mountain

2009-03-11T16:41:00.000-04:00

The Test of Waiting Nisayon Hahamtana, Rabbi Yitzchok Ginsburgh

Before his sin Adam Harishon was the collective Chaya of the souls of Israel (from the five general levels of Nefesh, Ruach, Neshoma, Chaya, Yechida), and Moshiach will be the collective Yechida of the souls of Israel. If Adam Harishon had withstood the test of the tree of knowledge, he would have merited to the level of the "Yechida" and transformed himself into Moshiach. But he didn't withstand the test and he didn't wait 3 hours (until the onset of Shabbos, when the it would have become permissible to eat from the tree of knowledge).

Similarly, when Israel stood at Mount Sinai the venom of the primoridal snake was nullified -- they arrived at the state of Adam Harishon before the sin -- but once again they didn't withstand the test of waiting. They didn't wait for Moshe and sinned with the calf, and therefore they didn't merit to the coming of Moshiach in their generation. Why is there a need for a test of waiting in order to merit Moshiach? Withstanding a test reveals a person's higher powers, and when a person waits for something he strengthens his emunah in that thing and reveals this level within himself. One who waits for the tzaddik, for Moshiach, and withstands the test of his faith in him reveals the Moshiach within himself -- and he "transforms into Moshiach".

source: http://he.galeinai.net/medina/mashiach/nisayonHahamtana.asp

Moshiach: Revealed, Concealed, Revealed

2009-03-06T09:00:00.000-05:00

In our future redemption with the revelation of the final redeemer...the redeemer will be revealed and he will again be concealed...for so we find with the redemption from Egypt that Moshe was revealed to them and he was again concealed from them. And so says the midrash 'my beloved is like a deer' just as a deer is seen and revealed and is again concealed, so did the first redeemer [Moshe Rabbeinu] appear to them and was again concealed from them, and once again revealed to them...also the future redeemer [Moshiach] will be revealed and again concealed...

Rabbeinu Bachya, Shemos 4:9

Moshiach Alive When he appears otherwise

2009-03-05T09:00:00.001-05:00

"Tzaddikim that never benefitted from this world, they still exist in body and soul...and with certainty [Moshiach's] burial won't take place, only on that day in the eyes of the world being that the world is judged after the majority, but [depsite appearances] he will be alive in body and soul like the case with Rabbeinu Hakadosh"

Bnei Yissachar, Igra Dachla, p' Re'eh p.206

"Everyone will imagine of him (of the last sprout from the root of Yehuda - the King Moshiach) that his last day arrived, that his essence is nullified...but behold specifically that time, when history has buried him, they will already order the coffin for his body...'to him nations shall gather', the man shall rise and inherit the 'gatherings of nations.'"

Shimshon Raphael Hirsch, p' Vayechi 49:6

Moshiach: Hidden in Gan Eden

2009-03-04T17:19:00.002-05:00

"Moshiach will be taken from the world to Gan Eden and from there he will be revealed."

Maharsha, Chiddushei Agados, Sanhedrin 98b

"Moshiach does not die, but rather he lives in the lower Gan Eden prepared for the salvation of Israel, and he has no permission to depart from there until they give him permission from Above. He has no permission to ascend to the upper Gan Eden, the place of the neshoma, nor to descend to the place of bodies."

R' Moshe Cordovero, Maor Tzion, siman 67

Erase the Memory of Amalek

2009-03-04T08:45:00.000-05:00

EXPLAINING WHY A JEW IS OBLIGATED TO DRINK TO INTOXICATION ON PURIM

There are two types of love:

a) Love like the love a man has for his friend, which is conditional and goes according to reason. Because he understands in his mind the benefit to himself, he has love for this thing. This love is inherently limited according to his degree of appreciation, more or less appreciation leads to more or less love.

b) The love of a son to hs father, even if his father hits him and gives him rebuke his love remains firm because it is not dependent on his mind because he himself doesn't know the reason he loves his father--it is without reason.

Both kinds of love exist between Israel and the Holy One, blessed be He. The first is not for everyone except one who has a deeply developed knowledge of G-dliness. However the second kind of love is in all Israel, even the rebellious and willful sinners, because, regardless, they are called "sons" and they are truly a piece of G-dliness from Above. This love is very concealed in them, in a state of exile, and only through being trodden down by suffering does it get released from concealment.

The Divine service which comes from the core love doesn't change ever since it's source is the "piece of G-dliness from Above", as it states "I am Hashem I didn't change", and is called the Tree of Life which lives forever, without change, because he doesn't take his own being into account to see whether it seems to him good or bad, rather all that he sees is that everything is Hashem's G-dly life force, and there is nothing else besides Him, seeing nothing but Hashem. His very existence is nullified before the will of Hashem, which is the level of Mordechai, refined without any impurities, not seeing himself as separate at all from Him and not wanting anything for himself at all since he is considered as nothing before the Endless, blessed is He.

Haman was the total opposite of this, all of his deeds were only to benefit himself like the nations of the world that "all the good they do is for their own aggrandizement." So the gemara asks Where is Haman in the Torah, what is his source? The answer: hamin ha'etz, from the tree, meaning the Tree of Knowledge. Haman is the level of Amalek, of whom it is said "when you will be given relief from your enemies...wipe out the memory of Amalek."

First a person needs to know how to love Hashem, and if he wants then to wipe out Amalek, which is the level of "for his own benefit" (i.e., to serve Hashem without any benefit to himself), he won't succeed and the result will be that he won't do any avodah at all. First, he needs to go out of Egypt, which refers to the limitations of physicality, even the limitation of "for his own sake", and afterwards he will wipe out the memory of Amalek.

Amalek attacked Israel when they came out of Egypt, meaning in the middle of the way as they go from limited to unlimited in mind. This pains Amalek, the level of "for his own sake". Also, the spies mention Amalek, as they wanted to go up to Eretz Yisrael, which is above spacial limitations. This is where Amalek sits and conceals himself and clothes himself as the Good Inclination, basing himself on the rationale of Torah.

One who reaches such a level where he perceives G-dliness in everything can transform his heart and can wipe out Amalek, but this requires a tremendous battle. It is preferable to reveal the hidden love within, that he will nullify his will before His will, and so the sages said "wine enters, secrets come out" because wine can reveal the hidden things, just as the wine itself was concealed in the grapes and pressed out from them, so too one who drinks the wine will reveal what is inside him (i.e., this hidden love of Hashem). This is "wine makes joyful the heart of man", since the concealed is brought out to revelation his joy is awakened, because joy is also a revelation of his inner being, and thus the entire rebuke is "because you didn't serve Hashem your G-d with joy".

This is why a person is obligated to drink on Purim, meaning "to make others drink" until "he doesn't know", meaning there is no level of mind, until he doesn't know the difference between "cursed in Haman" and "blessed is Mordechai", which (between them) is the level of Amalek. One who is extraordinarily holy and wise can come to a "complete heart" via his mind, and then to a "desirous soul" as well. This is not the case for one who is not complete, has not perfected his mind -- it is impossible to overcome Amalek (i.e., self-interest) other than through joy, which is above mind...

Based on Maamorei Admur Hazoken, v.1, p. 387

7 Adar--the day of Moshe Rabbeinu

2009-03-03T22:22:00.001-05:00

The Redemption is intrinsically related to Moshe as reflected in his wish "Send by the hand of he whom You will send," which our Sages interpret as a request that the person sent to redeem the Jews from the Egyptian exile be the ultimate Redeemer.

This matter is slightly problematic. On one hand, we can assume that G-d fulfilled the request of a tzaddik. On the other hand, Moshe was the one chosen to redeem the Jews from Egypt. This difficulty can be resolved on the basis of the concept, "he was the first redeemer and he will be the ultimate redeemer." Just as Moshe redeemed the Jews from Egypt, he will be the ultimate Redeemer. For the Redeemer will be the Moshe of the generation, in our generation, the Previous Rebbe.

Talk of the Lubavitcher Rebbe, night after 7 Adar 5752

The need to unite with the Moshe of the generation

2009-03-02T18:30:00.002-05:00

There is a tzaddik like Moshe in the world, the secret of da'as, and when the rest of the people in his generation are connected and unified with him as one they are called a generation of knowledge. This is the secret of the revival of the dead.

The opposite is true when there is separation between them, they are separated from life energy and knowledge, and this is the reason for the exile of Egypt and Pharaoh, the secret of the "back of the neck" which is behind the da'as. Thus it can be understood that when they spoke evil of Moshe and separated from da'as this is the cause of exile.

Kesser Shem Tov, #370

No War of Gog and Magog (Shem MiShmuel)

2009-02-28T19:04:00.001-05:00

See that it is explained in the writings that after the ingathering of the Exiles of the future will be the war of Gog and Magog. But it is a received tradition in our hands from our holy Rebbeim, their souls be in Eden, that now that the exile was so long, we have been absolved of the war of Gog and Magog, and after the ingathering of the exiles Yisrael will sit in peace on their land forever, like it was in Egypt that the difficulty of the servitude fulfilled [the required] 400 years [of servitude in far fewer years], so too this exile in the opposite manner: that the long length of time [of this last exile] has fulfilled the difficulty of servitude and the many evils and travails that we endured will in the future come upon the haters of Israel. And don't be astonished that this appears to be a change from what is written explicitly in the Torah, for we see that in Egypt the verse explicitly states 400 years and nonetheless the difficulty of the servitude fulfilled and reduced them by 190 years. So, too, as regards the matter of the war of Gog and Magog.

Shem MiShmuel, parshas Vayigash 5677, p. 298

When All the Neshomas Finish Their Gilgulim

2009-02-26T08:30:00.000-05:00

Shelah Hakadosh, parshas Bereishis

Yevamos 64b: "Ben Dovid doesn't come until all the neshomas in the Guf are finished." The meaing of this is that now, in golus, there are very few new neshomas; the vast majority are merely gilgulim. But when these neshomas will be finished [completing their tikkun via gilgul] new neshomas will come. Then will be the geulah and the renewal of the hidden light and there will be new neshomas, as the verse states "the small will be a thousand, etc", meaning that the Holy One says "I will multiply you that you will give birth to very many in order that all the neshomas that are in the Guf should be finished", and then it is the moment of the Geulah, and the Holy One says Achishena ["I will hasten it"] because He speeds the Geulah.

The Final Geulah in One Instant

2009-02-24T08:30:00.000-05:00

Lubavitcher Rebbe, Vayechi 5752

[It took the bnei Yisroel 14 years to enter the land of Israel under Yehoshua.] This is not the case in the true and complete geulah -- we won't need to wait 7 years, and not even 7 days, 7 hours, or 7 minutes since it will be "in one moment" "I will bring you on clouds of glory".

Our Ahavas Yisroel draws down Hashem's Ahavas Yisroel

2009-02-22T08:54:00.000-05:00

Sicha, 26th Of Kislev, 5752

G-d's expression of love for the Jews depends on their expression of love for each other. Thus in addition to the love we should show a fellow Jew, because he is a Jew, we must show him additional love, because G-d loves him. And this imperative is increased by the knowledge that this course of conduct will enable each person, his family, and the entire Jewish people to leave the exile in the immediate future.

Seeing the treasure...or looking off to the side?

2009-02-20T07:32:00.000-05:00

This is what is meant by "you turned the back of your neck to me and not your face", as it is explained in various places in Chassidus, that they can be standing alongside a great treasure in the middle of the day -- and what treasure is greater than the one we have waited for over all the generations, which is the revelation of Moshiach Tzidkeinu? -- the treasure stands revealed and this is in the middle of the day, when the sun is shining strongly and the light is bright, never-the-less they don't see it because they are looking to the side, involved in other things.

Sicha of the Lubavitcher Rebbe, Parshas Va'era 5730

Suffering is to purify, not for punishment

2009-02-18T08:30:00.000-05:00

Mitteler Rebbe, Toras Chayim, Bereishis Miketz 219c

It is not possible that all the suffering stems from Israel being suited for punishment, because the sins do not rise to the degree of the hard and bitter suffering that truly reaches the very depths of the soul. And even for the little bit of good that is done, it is fitting to sit in peace, as we find by Nevuchadnezzar that because he took three steps in honor of Hashem, greatness was decreed that he and his sons for three generations -- and there is no Jew who hasn't honored Hashem much more than this!

We are forced to recognize that the main purpose of the suffering that comes upon a person is "לבטל את גסות רוחו" to nullify his coarseness and ego and only to make him humble and submissive [and not as a punishment for sins].

Kulo Zakai -- all meritorious

2009-02-16T08:28:00.000-05:00

From a private meeting between R' Shneur Chaim Gutnik and the Lubavitcher Rebbe (5 Menachem Av 55727/1967)

R' Gutnick: ...There is an inyan of b'ita and achishena, and it is stated in chazal (Sanhedrin 98a) that it is dependent on whether it will be a situation of zachu ("they merit") or lo zachu ("they don't merit") -- kulo zakai ("all meritorious") or kulo chayav ("all culpable"). Could it be that the Rambam says that it must be according to a certain order, yet in the words of chazal we see differently (that not necessarily does it need to be all meritorious")?

Lubavitcher Rebbe: Nu, how do you understand? Obviously the Rambam also knew these words of chazal that you know, and nonetheless this is his psak din [binding halachic decision] (that there needs to be [a king from the house of Dovid who will] "compel all of Israel, etc." -- kulo zakai).

Regarding what you are saying, that it appears [to you] that there could also be a situation of kulo chayav -- we see the Satmar, Harav Katznellenbogen and Menachem Schneerson will not allow this to happen. Additionally, regarding kulo chayav you have nothing to talk about and the only way is that it will be kulo zakai.

Revelations are dependent on both our Actions and our Divine Service

2009-02-14T08:30:00.000-05:00

Lubavitcher Rebbe, Maamor "V'Haya Eikev Tishma'un" 5727

It is explained in Tanya that the complete perfection of the Messianic era and the revival of the dead is dependent on "ma'aseinu" and "avodaseinu" (our "actions" and our "divine service") in the time of exile. [The Rebbe's] father explained that the difference between "ma'aseinu" and "avodaseinu" can be found in the fourth book of Tanya, Igeres Hakodesh, in the letter which discusses the giving of tzedakah.

As explained there, "ma'aseh" (action) is something which one is accustomed to do, whereas "avoda" (divine service) is something which is accomlished only with great effort to overcome one's nature and nullify one's desires to the Supernal Desire of Hashem.

Thus it can be understood that the reference to "ma'aseinu" refers to fulfilling Torah and Mitzvos according to one's nature and habit, whereas "avodaseinu" refers to the effort in Torah and Mitzvos which is more than one's nature and habit.

The illustration found in Igeres Hakodesh is the mitzvah of Tzedakah. "Israel by nature are merciful and generous" (Yevamos 79a), and the manner of giving tzedakah which is termed "ma'aseh ha-tzedakah" (act of tzedakah) means giving which is due to the inherent generous nature posessed by every son of Israel from their moment of creation. "avodas ha-tzedakah" (service of tzedakah), on the other hand, is when his giving of tzedakah goes beyond the generous nature of even his G-dly soul.

From this we can understand the difference between "ma'aseinu" and "avodaseinu" (in Torah and Mitzvos in general), which is that although it may require effort to reveal the nature of his G-dly soul which has been obscured by his animal soul, nontheless the results of this are only on the level of "ma'aseinu", whereas "avodaseinu" is his effort which goes beyond the nature of his G-dly soul.

Have no doubt that G-d will help

2009-02-12T08:30:00.000-05:00

The Rebbe Rayatz, in a letter

According to the teaching of our mentor, the Baal Shem Tov, when a person places his trust in G-d but is agonized and worried and sighing, he has not yet attained a complete trust in G-d. For when one's trust in G-d is complete, his unfavorable - or even (G-d forbid) bad - situation should not affect his heart by causing it distress or, certainly, melancholy. Rather, he should do, according to the Torah and mortal understanding, whatever he is able to do, and place his trust in G-d. He should not have even a shadow of a doubt that G-d will help him, inasmuch as His Providence watches over every single created being [...]. All their affairs and even all of their most trivial motions are under the eye of His specific supervision, and it is this Divine Providence that gives life and strength to every living being in the heavens and on earth.

The geulah will be "Achishena" with chesed and rachamim

2009-02-10T22:00:00.000-05:00

Sicha of the Lubavitcher Rebbe, Parshas Naso 5747 (free translation)

The geulah itself is in a manner of wealth, regarding the negation of the aspects of "chevlei Moshiach", since the Mitteler Rebbe explained that we have already fulfilled the obligaion of "chevlei Moshiach" by way of all the oppression and pogroms, etc. How much more so after all the matters that took place in the generations after this, up to our generation, and therefore the geulah must be with Chesed and Rachamim (kindess and mercy), as was said, in a way of wealth. This also applies to the time of the geulah -- not only in a way of "achishena", but "achishena" within "achishena" itself. That is to say, that also the "achishena" will be in a way of wealth.

(view online in Hebrew)

Moshiach will be revealed in America

2009-02-03T06:00:00.000-05:00

"Moshiach will be revealed in America."

Divrei Chaim (R' Chaim Halberstam, the Sanzer Rebbe 1793-1876), Artzos Hachayim letter 6

Learning Chassidus: obligatory for this generation!

2009-02-02T06:00:00.000-05:00

...the main thing is that in our generations the study of Pnimiyus Hatorah is obligatory; not only this, but the lack of this learning G-d forbid delays the Geulah, as stated in the words of both the Alter Rebbe and the Gaon of Vilna...

Letter of the Lubavitcher Rebbe, 5721 (1961), Igros Kodesh v. 20, p.84

Sound asleep? He gets carried along too...

2009-02-01T06:00:00.000-05:00

We will immediately merit to the true and complete geulah through our righteous Moshiach -- "I will carry you on clouds of heaven". And those who are sleeping and dreaming about other things -- they will be carried along on the clouds of heaven along with their beds...this way, they will be able to keep sleeping comfortably on the "clouds of heaven"...and when they awaken from their sleep, they will grasp that they are involved in a completely different matter (not the matters they were dreaming about...) -- that they are standing in our holy land, in Yerushalayim the holy city, and in the Bais Hamikdash!

Lubavitcher Rebbe, Vayakhel-Pekudei, 5748

Skin of the snake

2009-01-31T06:00:00.003-05:00

Adam and Chava were naked, there was no garment between them and Hashem, as is said "your teacher will no longer be hidden and your eyes will behold your teacher".

[The three colors of the rainbow are the three klipos.]
About these three klipos it says "remove your shoes from your feet." When Moshe was enclothed in them he couldn't come close, but when he took them off he could come close."

[The fire of the korban [sacrifice] would remove these three klipos. The three klipos correspond to the three tefilos each day.]

Three klipos, about which is said "Hashem Elokim made for Adam and his wife katnos ohr [garments of skins] and dressed them". Originally katnos ohr with an aleph [meaning "light"]; after they sinned, katnos ohr with an ayin [meaning "skin"]. Ohr with an ayin ["skin"] is the skin of the primordial snake.

Tikunei Zohar 58

A Rebbe after his passing: He Is Alive

2009-01-30T06:00:00.001-05:00

"[Regarding my father-in-law, the Previous Rebbe] he is alive. [...] Just as his children are alive, so too he is alive. Not "as if he is alive", and not "alive" with explanations [pshetlach], but exactly as his children are alive -- just as these Jews are alive and able to bring about the 'conquest' of the world -- in the same way he, too, is alive even now."

Sicha of the Lubavitcher Rebbe, Yud Shvat, 5726 (Hillula of the Previous Lubavitcher Rebbe)

"No need for airplanes or the like"

2009-01-29T06:00:00.001-05:00

The Holy One, blessed be He, will return to Tzion, to Yerushalayim the holy city, and to our holy land together with every Jew with "clouds of heaven" with no need for airplanes or the like, since via "cloud of heaven" (the clouds of the Holy One, blessed be He) we arrive much faster, effortlessly, "from His full, open, holy, expansive hand."

Lubavitcher Rebbe during Yechidus with members of Machne Yisroel, 26 Adar 5751 (in Loshon Kodesh)

Moshiach Will Be Here Now...If We Truly Want

2009-01-28T06:00:00.000-05:00

It is self-evident that the Jewish people express the intrinsic desire for redemption. If so, all we have to do is desire in our hearts and, like the Manna, G-d will satisfy our cravings immediately! And the redemption will be realized through our righteous Moshiach, when the jar of Manna will be revealed and Moshe, the first redeemer, will also be the ultimate redeemer. Not only will this come speedily but it will occur without any special supplications, just the true, intense, inner desire in our hearts for the redemption. And, as the previous Rebbe expressed it: "We must only polish the buttons on our uniforms" and we will march out to greet our righteous Moshiach, may he come and lead us "walking upright," speedily and truly in our time.

Sicha of the Lubavitcher Rebbe, parshas B'chukosai 5746

New Neshomas by the thousands!

2009-01-26T06:00:00.000-05:00

The sages say (Yevamos 64b) that [Moshiach] ben Dovid will not come until all the neshomas are finished from the body, and the meaning is that now in exile there are very, very few new neshomas—the vast majority are gilgulim (reincarnations). But when these neshomas will be finished and new neshomas will come then there will be the redemption and a renewal of the ohr haganuz (hidden light) and there will be new neshomas. This is the meaning of "a young one will be for a thousand, etc."—that Hashem said: I will make fruitful and I will multiply you so that many, many will be born from you in order that all the neshomas should be finished from the body. This is the time of the redemption and Hashem says "achishena" (I will hasten it) because he will speed up the time of the redemption.

Shelah haKadosh, parshas Bereishis (Free Translation)