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

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

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

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

Finding Merit in other Jews

Sichos Kodesh 5735, Vol 1, p.17

Talk of the Lubavitcher Rebbe, Day of Simchas Torah 5735

I heard from a reliable source a story that happened in the times of the Alter Rebbe. Once the Alter Rebbe sat with certain select individuals, and a man was brought before him into whom a ruach (spirit) had entered. The Alter Rebbe began to speak about those who had killed Zecharia Hanovi, that it says about this "Shall a Cohen and Novi be slain in the Mikdash of Hashem?" (Eicha 2:20)), and the Alter Rebbe said that those who had killed Zecharia Hanovi were tzaddikim, and the reason that they killed him was because there is a difference when the Novi says the prophecy and if he doesn't say it--that before he says the prophecy in speech it is possible for it to change, and it does not necessarily have to be fulfilled, which is not the case when the Novi says the prophecy in speech, which already brings it down further into the world and then it has existence. Since they heard that Zecharia Hanovi is going to say a prophecy about the destruction of the Beis Hamikdash, and in order that the prophecy will not come into the speech of the Novi (at which time it will need to be fulfilled), therefore they sacrificed themselves to do such a thing as to slay a Cohen and Novi in the Beis Hashem, in order that the prophecy will not come into speech. As the Rambam says, that even though when the prophecy comes into speech it still isn't necessarily going to be fulfilled and it can be changed, but one can't compare the nullification that is required to nullify something that was only in thought and didn't come into the speech of the Novi, compared to the nullification of something that already came into speech and revelation, particularly in a public setting, and in the Beis Hashem. Since they knew all of this, and they didn't want the prophecy to be fulfilled, this is why they killed him.

The Alter Rebbe continued: if so, seemingly we should ask a question on Zecharia Hanovi himself--certainly he knew about the difference between prophecy that is spoken by the prophet and prophecy which is not spoken, and if so how could it be that he wanted to say this prophecy, since it was able to cause it to be more likely for such a thing to occur in actuality? If it is said that he wanted to say the prophecy because one who receives prophecy but doesn't say it is punished with death, this doesn't make sense, because those who killed him would also receive the death penalty, but nonetheless they sacrificed their lives to do this thing for which they received death--in order to prevent the destruction of the Beis Hamikdash. If so, why did not Zecharia himself do this? Explained the Alter Rebbe: since Zecharia was a Novi and he had a command from Hashem to say the prophecy, his being a Novi--a Novi has no existence of his own, and his entire existence is that he says the word of Hashem and he has no self-awareness (tfisas makom l'atzmo)--thus it is impossible for him to make calculations, etc. and not to actually say the prophecy, because he has no existence of his own. This was not the case with those who were not on the level of a novi, who has no existence of his own, but they were also very great tzaddikim, and thus they were able to do this thing--to kill the Novi--in order that the prophecy should not come into speech.

When the Alter Rebbe finished saying these things, the ruach departed from this man, and the Alter Rebbe said that this ruach was from those who had killed Zecharia Hanovi and entered via Ibbur into this man. By having spoken meritoriously (lamad zchus) of those who had killed Zecharia Hanovi he had been able to rectify the ruach, and also that this man should not be burdened but this ruach. From all this we see the great importance of finding merit (limud zchus), that by speaking this way it reveals the positive thing and in this way, relating to speaking meritoriously, it reveals the true matter that was present originally as well.

How to see the Baal Shem Tov after his passing

From a Sicha of the Night of Simchas Torah before hakafos, 5727

In a farbrengen on the night of Shmini Atzeres 5705 (in the Sukkah) the Previous Rebbe told that about 100 years prior, in the year 5627, the Rebbe Rashab told his children that today is exactly 100 years since the Alter Rebbe saw the Baal Shem Tov while he was awake (in the year 5527, after the Baal Shem Tov had already passed away).

According to the way things were done, that the children of the Rebbeim participated in "parting from the Sukkah", so too the Rebbe Maharash went with his children -- the Rebbe Rashab along with his brothers and sisters -- and "parted from the Sukkah" with a cup of tea and some cake, and at this time he spoke about the matter mentioned above and told the following story:

On Sukkos 5527, when the Alter Rebbe was serving as the shammes for the Maggid, the Maggid sat in the Sukkah and the Alter Rebbe entered after him. The Maggid said to him: lock the door so that no one can enter, and don't become excited but rather internalize this and let it sink in -- the Rebbe is coming!

--Then they saw the Baal Shem Tov while they were awake, seven years after his passing!

From this we see the great level of a shammes, that davka through this the Alter Rebbe merited to see the Baal Shem Tov while he was awake seven years after his passing.

Seemingly, it is not understood: the nesius of the Maggid continued for 13 years until the year 5533, and the Alter Rebbe was by him during this time for less than 3 years -- 32 months, which is a small portion of the years of the nesius of the Maggid (and certainly not the majority of the years). So how is it possible to say that the Alter Rebbe served as a shammes by the Maggid in a way of "he never departed"?

The explanation is: even though the Alter Rebbe wasn't by the Maggid all the time, but rather he travelled to Liozna, nonetheless he went there in order to fulfill the shlichus of the Maggid -- to spread Chassidus there, and since he travelled on his shlichus to fulfill his will, thus the Maggid was with him the entire time.

As has been said numerous times, everything can be spotted in the revealed aspect Torah, for there is "one Torah for everyone", so there is a basis to inquire on the matter of "shlucho shel Adam k'moso" the shliach of a person is like the person himself (Brochos 34b, in the mishna). There are three ways to learn this:

1) that the shliach performs the action, but he is given the power by the sender to do it in place of him.
2) that the power of action of the shliach is the power of action of the sender.
3) that the body of the shliach becomes exactly like the sender, his existence is the existence of the sender.

All of this is said if indeed the shliach becomes like the sender, but regarding the sender himself we don't find that he becomes like the shliach; but even so, even as regards teh sender we could learn these three ways, even the third way -- that the sender transforms to be the existence of the shliach.

So, too, it is in the ruchniyus of the matter: when the Alter Rebbe went to fulfill the shlichus of the Maggid, the existence of the sender (the Maggid) transformed to be the existence of the shliach (the Alter Rebbe).

Now, as well, when we fulfill the shlichus of the Rebbe then the Rebbe is found together with us and the Rebbe is the one who carries out the matter.*

After the Alter Rebbe was in the role of shammes, this caused him to see the Baal Shem Tov after his passing, while he was awake. --In addition to the level of the Baal Shem Tov himself, there is the additional maalah that the Baal Shem Tov had already gone through the stage of "you are dust and you will return to the dust" (not like Eliyahu Hanovi who ascended to heaven in a storm), and the Alter Rebbe saw the Baal Shem Tov while awake, not in a dream, and a time when one is obligated in Torah and Mitzvos. And like Moshe's superiority over all the other prophets -- that all the prophets had to remove themselves from physicality in order to be able to receive the prophecy, unlike Moshe who would remain standing in his place -- similarly here was this level (by the Alter Rebbe), that he saw the Baal Shem Tov while awake.

Regarding actual action:

There are those who served as shammes by the [Previous] Rebbe in his life in this world, someone in this capacity, someone in another capacity, and they also want now to serve as shammes by the [Previous] Rebbe.

So there is guidance (hora'a') that when fulfililng the shlichus of the Rebbe he becomes a shammes of the Rebbe and the Rebbe is together with him wherever he is found, even in a distant country, since he is fulfilling the shlichus of the Rebbe.

And "it is not in the heavens" and "it is not wonderous", but rather "the thing is very close to you to do it" in actuality, it is relevant to every single person that the Rebbe is found together with him and he is able to see the Rebbe and while he is awake,** and through this he sees all the Rebbeim.

* See Sefer Hasichos p.55 "I gave my nefesh, ruach, neshoma to the Rebbe, and so therefore 'I' don't know".

** To note, from Sichos Kodesh 5713 (new printing) p. 228: The [Previous] Rebbe told that once the Rebbe Rashab said "Come now, let us debate" (Yeshaya 1:18). There were some chassidim of the Rebbe Maharash there, and he brought about then that they saw the Rebbe Maharash...(text missing). If one desires, it is possible to see also today, except that the yetzer hara is clever and sly, a "kluginker" in the words of the [Previous] Rebbe, and he blinds the intellect.

(worked over free-translation (by Yechi Hamelech, Bereishis 5768))

A Rebbe passes: Not what the eyes of flesh see

On the last time, during his life in this world, that the Rebbe [Rayatz] celebrated his Festival of Liberation [from Russian prison on 12-13 Tammuz], the Rebbe felt it necessary to make the point that matters of holiness are eternal. Moreover (so that no one should misunderstand) he went on to speak specifically of long life, true life that is uninterrupted -- so that we should not think according to what is seen, G-d forbid, by fleshly eyes (for such a situation does not at all apply in the realm of holiness); rather, that we should know that even after the histalkus [passing] there is life without interruption, eternal life, in the case of the Leader of the generation, and through him eternal life is drawn forth for the entire generation....

There is "an extension of Moshe in each and every generation," up to and including the Moshe in our generation, namely, my revered father-in-law, the Rebbe [Rayatz]: Now, too, as before, he is present and diffuses light (like the sun, which at night, too, is present and radiates light).

If we were proceeding together with him we would see that he is now radiating light with all the intensity as previously (and, indeed, in an even higher way). However, since he has ascended, elevation beyond elevation, whereas we did not accompany him but have remained where we were, he is not visible to our fleshly eyes (just as we do not see the sun at night). Nevertheless, in this situation, too, his light extends to all the Children of Israel...

We, admittedly, do not perceive the diffusion of his light. However, as in the above-quoted maxim of the Rebbe Rashab, "If the horse is a horse and the wagon-driver is a wagon-driver, does that mean that the angels aren't angels?!" 

From a talk of the Rebbe following the histalkus (passing) of the Previous Rebbe (Rebbe Rayatz) in 5710 (1950)

http://www.sichosinenglish.org/books/proceeding-together-2/05.htm#t116

The Real Eretz Yisroel: Above Time and Place

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

Why a King? Why "Melech" haMoshiach?

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:

1. 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;
2. 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

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

The Days of Moshiach And the Refined Physical Body

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

Gan Eden: The Original Olam Hazeh

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

Body of Light Within a Body of Skin

[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

Moshiach Hovering Over the Waters

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

Moshiach Teaching

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

Moshiach Knows More

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

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

Rashbi, Moshe, the Alter Rebbe: Souls of Atzilus

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

Refining the Sparks: True Vengeance on the Enemy

"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

Divine Revelation: Above Comprehension

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

Erase the Memory of Amalek

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

Suffering is to purify, not for punishment

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].

Have no doubt that G-d will help

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.