The need to unite with the Moshe of the generation

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

Gog and Magog: War of Emunah

The war of Gog and Magog is an internal war within each and every one of us against that which denies the reality of Divine Providence. The war manifests itself when we are challenged to follow what the Torah tells us to do in a situation when such a course of action appears "guaranteed to fail" in the eyes of worldly logic.

The Lubavitcher Rebbe explains here that the way to acheive victory in this war of Gog and Magog is through learning and internalizing the teachings of Chassidus (the inner dimension of Torah) to such a degree that worldly logic ceases to be the basis for a persons view on what will bring success, and instead his perspective is informed by the insights and "assumptions" of G-dly Wisdom.

In this way--by learning and internalizing the teachings of Chassidus--we will merit the promise of the Zohar, to be redeemed from exile mercifully. (YN)

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...thus at the end of exile there is a strenghtening of the klipa of Apikorsus, which is the idea of the war of Gog and Magog...entirely denying the reality of G-dliness... (Kesser Shem Tov Hosafos 400)

"I strike, but I heal, and no one can rescue from My Hand." (Devarim 32:39)

It is known the explanation of the Rebbe Maharash (l'chatchila arriber(1)) that "I strike, but I heal" is connected with the revelation of Pnimiyus Hatorah (the inner dimension of Torah) by the Rashbi. Because by all the other Tannaim(2), even those that learned Pnimiyus Hatorah, their learning was in a way that there is mechitza (divider) between Nigleh d'Torah (the revealed aspect of Torah) and Pnimiyus Hatorah. But regarding Rashbi his learning was in a way where the division ceased to exist, "I strike, but I heal", that a union was made between Pnimiyus Hatorah and Nigleh d'Torah, and how much more so after it has become "a mitzvah to reveal this wisdom"(3), and more than this, a mitzvah to spread the wellsprings outward, in accordance with the instruction (together with the giving of the ability) of my father-in-law the (Previous) Rebbe Nosi Doreinu(4).

And through this we merit to the true and complete Geulah -- "with this book of yours the book of the Zohar...[Yisroel] will be redeemed from exile mercifully."(5)

And this is also related to the end of the verse "and no one can rescue from My Hand", as explained in Targum Yonason ben Uziel that this refers to the war of Gog and Magog, etc. -- because by learning Pnimiyus Hatorah in a manner of "If they were wise, they would understand this" (Devarim 32:29), and drawn down to the da'as (internalized knowledge) until "this is their end" (ibid), and in a way of "I strike, but I heal", then "and no one can rescue from My Hand" comes to be, as stated, the war of Gog and Magog, until the point of victory, etc.

1. The Rebbe Maharash's familiar saying: "the world says, that one comes to an obstacle, the first thing to do is try to go around it, and only then to go over it, but I say, go over it from the beginning (lechatchila arriber)!"
2. Great sages of the Mishnaic era.
3. Stated by the Arizal, brought down in Tanya, Igeres Hakodesh, Epistle 26.
4. "Leader of our generation".
5. Zohar III:124b, Raya Mehemna, brought in Tanya, Igeres Hakodesh there.

Sicha of the Lubavitcher Rebbe 6 Tishrei 5747

A Plea for Moshiach (Baal Shem Tov)

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

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

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

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

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

Kesser Shem Tov 415

The Test of the King's Illusions

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

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

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

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

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

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

The Holy Baal Shem Tov: "He will be"

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

Maasiyos u-Maamarim Yekarim

Chai Elul: Birth of the Two Great Luminaries

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Baal Shem Tov on the Coming of Moshiach

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

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