Rebuilding the Bais Hamikdash

"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

Moshiach NOW! (?)

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)

We are Ready to Greet Moshiach

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)

Will the Redemption be in Nissan or Tishrei?

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

Every Jew redeemed--even those who don't want!

It is explicit in Rashi on the verse "and Hashem your G-d returned, etc" that the intent in this is every single Jew personally. In the words of Rashi: "He will take him by the hand mamash, man by man...they will be gathered each one of Bnei Yisroel"—we see that the promise of the redemption and the manner of the redemption, "Hashem...returned", comes as a continuation and as a consequence of the "reason" for the redemption, "you shall return to Hashem your G-d" "in the end Yisroel will do tshuva at the end of their exile", namely that in this, too, it is each and every one personally.

And so wrote the Alter Rebbe (Tanya, ch. 39; Hilchos Talmud Torah 4:3) that each and every Jew "will certainly do tshuvah in the end...כי לא ידח ממנו נדח (because none of them shall be thrust away)..."

According to this it includes even all the resha'im (wicked ones), even those that will not want to go out of exile—that the Holy One blessed be He will even awaken them in tshuvah and will redeem them from exile as we see explicitly in the verse: "it will be on that day that a great shofar will be blown and the ovdim (those who are lost) from the land of Ashur and the nidachim (those who are pushed away) in the land of Egypt will come and they will bow down to Hashem on the holy mountain in Yerushalayim" (Yeshayahu 27:13), that even those who are stuck in their exiles to such a degree that they become ovdim and nidachim (lost and pushed away) and they have no desire to leave the exile—even they will be awakened in tshuvah to such an extent that they will "bow down to Hashem on the holy mountain in Yerushalayim".

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 (Free Translation)

Moshiach's level is so great, it brings tzaddikim to tshuva

לאתבא צדיקייא בתיובתא—ראה זח"ג קנג

"Tzaddikim will be brought to tshuva"—this is specifically referring to Moshiach, as explained that Moshiach is the one who will bring tzaddikim to do tshuva because the level of the neshoma of Moshiach is incomparable to the level of the rest of the neshomas. This is known from the writings of the Arizal—that the level of neshoma that the greatest of Yisroel received prior to Moshiach are only from the aspects of נרנ"ח (nefesh, ruach, neshoma, chaya). Adam Harishon merited to chaya, which is not the case with Moshiach who will merit to Yechida [essence of the neshoma, one with Hashem], the Yechida klolis (the collective Yechida) of all of Yisroel. And the aspect of Yechida is incomparably greater compared with נרנ"ח (nefesh, ruach, neshoma, chaya).

Lubavitcher Rebbe, Sefer Maamorim Meluket I, p.160 (Free Translation)

Moshiach is not delayed by our shortcomings

The concept of making a "just account" of one's service has a unique relevance in the present year. We are living in an era when, to borrow an expression from the Previous Rebbe, "the buttons are already polished" and all the service necessary to bring the Redemption has been completed. Ultimately, then, the just account we make must lead to the conclusion that Mashiach must come immediately.

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

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

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

This is particularly true when taking into consideration the influence of the present year, shnas niflaos bah, "a year imbued with wonders" and shnas niflaos bakol, "a year of wonders in all things." Included in these wonders will surely be the wonders that will accompany the Redemption, "As in the days of your exodus from Egypt, I will show you wonders." For all the appointed times for Mashiach's coming have passed, and we have already turned to G-d in teshuvah. Now the matter is dependent only on Mashiach himself.

Sicha of the Lubavitcher Rebbe, parshas Noach 5752 (1992)

Teshuva Permeated with Happiness

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

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

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

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

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

Shabbos Parshas Noach emphasizes that this service must be characterized by happiness, for we are in the aftermath of the month of Tishrei, a month of festivals. Thus it indicates that our service of teshuvah must also be permeated with happiness.

[...continued...]

Sicha of the Lubavitcher Rebbe, parshas Noach 5752 (1992)

Only Simcha will Bring Moshiach!

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

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

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

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

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

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

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

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

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

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

Sicha of the Lubavitcher Rebbe, 14 Elul 5748

Complete Joy: the possibility exists at present...

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

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

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

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

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

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

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

Bringing the Redemption: like horses pulling the wagon

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

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

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

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

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

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

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

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

CALL TO TSHUVA (with happiness and pleasure)

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

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

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

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

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

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

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

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

Sicha of the Lubavitcher Rebbe, Noach 5752

Tshuva: Become a New Entity

Lubavitcher Rebbe, Shir Hama'alos Mima'amakim 5748

There are two levels of tshuva: the inyan of tshuva and the mehus of tshuva. The inyan of tshuva is on specific things, and even if the tshuva is not for a sin or an aveira, it nevertheless reflects going to a higher level in his divine service, that he proceeds and increases in the completeness of his divine service until this matter is as it should be, and in this way he perfects all the areas of his divine service until all of his divine service corresponds to what is expected of him.

But the mahus of tshuva is that from his present spiritual state and spiritual condition he goes up to a higher level, which is a new spiritual state and spiritual condition which is completley incomparable to his where he was before this. That is to say that he goes up to a state and condition that is not comparable at all, to such a degree that one cannot use the terms "higher" or "lower" with regards to his previous condition because it is completely irrelevant to try to compare them, insofar as he has become a new reality which [did not evolve from his previous condition but rather] came into being truly from nothing.

First Israel is redeemed and then they do tshuva

Mitteler Rebbe, Al-Tatzer

...[Hashem] placed a limit to the darkness of Klipas Noga and as a consequence a spirit from above will come and be drawn down upon us, and if so even if Yisroel does not do tshuva, as soon as they are redeemed everyone will do tshuva as a consequence...

Jews are ready to greet the Geulah

In simple terms: every Jew must notify Esav that from his [the Jew's] perspective--everything is ready to greet the thrue and complete Geulah. To such a degree that from his perspective (of the Jew) also Esav is ready to greet the Geulah.

[...]If we had merited, the Geulah would have occurred immediately then, in the time of Yaakov Avinu, since Yaakov Avinue was already fit for the Geulah. But what happened in actuality is that "malachim" got involved...and informed him that Esav is not ready for the Geulah, and therefore Yaakov and his sons need to remain stuck in Golus!...--Something that is not understood at all! Since Yaakov (and all the neshomas Yisroel included in him) are ready for the Geulah, if so, what does Esav have to say about it?!

Nonetheless, in actuality we see that since then Bnei Yisroel have endured terrible tzoros, until the tzoros of ikvesa d'Meshicha!

But after bnei Yisroel have endured all these things--it is known what the Mitteler Rebbe wrote in his sefer Shaarei Tshuva, that after all the decrees and oppressions, may they never come to be, we have already satisfied the requirements of "chevlei Moshiach".

And now--with certainty that "all the end times have passed" and therefore Moshiach Tzidkeinu needs to come very soon, in a pleasant manner and a peacful manner.

Sicha of the Lubavitcher Rebbe, Yud Kislev, 5744

Time to move!

Sicha Parshas Va'era 5750 (1990)

Moshe Rabbeinu declares, my father-in-law the Previous Rebbe and the spark of Moshe in every Jew:

"You have much from dwelling by this mountain" (Devarim 1:6), "much greatness and reward for you...you received the Torah, etc." (Rashi), all of our avodah and deeds have been completed in great abundance, in a way that is evident to the eyes of all [...] and on the other hand the undesireable matters that occurred in the past -- it is a certainty that they have been rectified through tshuva... Therefore -- continues Moshe Rabbeinu, my father-in-law the Previous Rebbe, in his declaration -- "Turn yourselves and journey...come and take possession of the land that Hashem swore to your forefathers" -- entering the land in the true and complete geulah!

Our power to rectify the first 6 days of Creation

Lubavitcher Rebbe, Zeh Hayom Techilas Ma'asecha, Erev Rosh Hashana 5742 (Maamorim Melukatim)

To explain the subject more deeply (that Rosh Hashana, the day Adam Harishon was created, is the "beginning of your Divine service (avodah)" [that Adam can fulfill the purpose of Creation]): it is known that the Divine service of a man has the power to change the past.[1] And it is understood from this in relation to the Divine service of Adam Harishon who was the formation of Hashem's hands, that the elevation that he brought about in all the created beings through his declaration "Come, lets us bow down [before Hashem our Creator]" also impacts the reality that existed before his Divine service. That since the intention fo the Creation from the beginning is that the man, through his Divine service, will bring down a revelation of G-dliness in the world, thus, after the revelation of G-dliness is brought down into the world it brings about an elevation also in the reality of the world that existed prior to this, and specifically in that it [the time which preceded this] served as a preparation for the revelation that [ultimately] came about through the Divine service of the man.

This is why the day of Rosh Hashana, the day of the creation of Adam Harishon, is "the beginning of your Divine service", that the simple meaning (and nothing in Torah leaves its simple meaning) of the beginning of your Divine service is the beginning of all the deeds, including the deeds that were done by Hashem in the first days of Creation (including also the time of these days[2]), because the Divine service of Adam Harishon also brought about an elevation and a chiddush in the reality of the world that existed before this, and thus this is the day that is the beginning of your Divine service, the beginning of the entire Creation.

[1] In addition to the fact that he has the ability to change his past -- "If he did tshuva from love he uproots his sin from its beginning" (Rashi, Yoma 86a) -- he also has the ability to change the past that is outside of himself,* like "a sage uproots the oath entirely" (Kesuvos 74b); when the beis din makes a leap year -- the signs of virginity return (Yerushalmi Nedarim 86:8. And more).

[2] Because also "the time itself is...an aspect of new creation, etc." -- Siddur with Chassidus [of the Alter Rebbe] 75d.

* What is relevant here is the change of the past in the things that are outside of him -- see what follows, that through the service of Adam Harishon a change is brought about in the past of the world.

Everything is for the good of Israel!

Shelah Hakadosh, Parashas Balak

Know that there is no evil that descends from above for the nation of Israel, because they are the children of Hashem. If there is a situation of "Hashem's anger will flare" on them in the destructions of the Mikdashes and the destruction of Israel in their exile amongst the nations--everything is for their benefit. In the way that a man straightens the path of his son, so does Hashem straighten our path, and everything is for our good, to be purified in the crucible of the nations, to remove our sins, and to be completely refined without any sediment, without and dross--only radiant light for the time to come--because the sufferings cleanse us and also bring us to tshuva.

The Fall of Paras and the coming of Moshiach

Paras means Persia, which is Iran. The sages tell us that before Moshiach comes Paras will fall at the hands of Rome (and vice-versa). On an external level, all eyes are on Iran's nuclear development, but the chess-board of world politics is merely the playing out of the internal spiritual drama of the Jewish people.

Please consider the following:

I. The gemara in Yoma 10a

Rebbi states that Rome is destined to fall at the hands of Persia. Rav states that Persia is destined to fall at the hands of Rome. Question: Can the builders (Paras, who permitted the rebuilding of the Holy Temple) fall before the destroyers (Rome, who destroyed the Temple)? The sages answer: If the King (Hashem) so decrees.

II. Rabbi Yonasan Eibshetz, ztvk"l (Yaaros Dvash)

At certain moment the time will come when Moshiach should have already arrived but the redemption has not yet come. The Moshiach will ask how it could be that the time for redemption has arrived and he still undergoes sufferings? The response that he will receive is that he must wait for nine months. Why? In order to wait for the fall of Persia at the hands of Edom, and then the final redemption will come. (Note: I have not seen this source first hand --YN)

III. Lubavitcher Rebbe, Shabbos Vayeira, 5752

According to the announcement of the Rebbe, my father-in-law, leader of our generation, Moshiach of our generation, that all areas of our Divine service throughout Golus have been completed and perfected, we are standing ready to greet the righteous Moshiach. This means that all impediments and obstacles have been nullified.

IV. Mitteler Rebbe, Toras Chaim, Beshallach p.312

The level of Kesser Shem Tov of Moshiach, who is called "exceedingly tall" because he elevates an offering of Torah and Mitzvos...that are performed with complete acceptance of the yoke of heaven...to refine the 288 sparks [of kedusha that fell]. But there is a second level of mitzvos which is from the essence of performing the mitzvah alone even without intent and reason and secrets at all. Which means [mitzvos performed] not for the sake of tikkun or refinement of the 288 sparks at all, but rather only because He said and His will is done. Because this is the essence, similar to the mitzvos we will do in the time to come which are above the level of refining sparks.

What is the connection between the decree of the King that Persia must fall...that Moshiach should have come but we have to wait for Persia's fall...that the Rebbe says that all the sparks have been refined...that there is a special level of mitzvos that do not refine the fallen sparks of kedusha?

In 5752 (late 1991) the Lubavitcher Rebbe made the astonishing statement (repeated during the ensuing year) that the divine service of the Jewish people in exile--refining the sparks of kedusha that had fallen into this lowest of worlds--has been completed. Even the tshuva of the Jewish people has been done. The Rebbe himself said that it is completely beyond understanding how Moshiach hasn't come.

That was 15 years ago! How much more inexplicable it is today!

This fits the description of the Yaaros Dvash (quoted above), that a moment will come when Moshiach should have arrived, but the geulah still didn't come. The reason: we are waiting for the fall of Persia (Paras).

What is Paras (פרס)?

Every nation in the world (70 distinct entities, according to Torah) is simply an expression of a different underlying spiritual quality. For example, the nation of Bavel (Babylon) is related to "bilbul" -- confusion, the confusion the hinders a Jew's divine service. Yavan (Greece) had their spiritual root in the klipa of chochma, impure wisdom. When the Jewish people were challenged by these nations in the physical world it was a reflection of being challenged by their spiritual sources. When the Jews overcame their spiritual source, these nations fell. So what is Paras (Persia/Iran) and what is its spiritual source?

Last Shabbos after Mincha, Jews all over the world recited the first chapter of Pirkei Avos. The third Mishna states:

Antigonus of Socho received the Torah from Shimon the Righteous. He used to say: Be not like servants who minister unto their master for the sake of receiving a reward [pras פרס], but be like servants who serve their master not upon the condition of receiving a reward [pras פרס]; and let the fear (awe) of Heaven be upon you.

As explained in Chassidus (see for example Ohr Hatorah Bamidbar III, 583a), Paras (פרס) is from the word פרוסה meaning a "slice", a fraction of something much greater (a slice of the whole pie). Specifically, this refers to the Divine hashpa'a in Gan Eden that results from learning Torah and performing mitzvos. In this Mishna, we are being told not to serve our Master (Hashem) for the "reward" that is generated by our divine service in refining sparks of kedusha. This includes the neshoma above which enjoys these revelations now--because these revelations are merely a "slice" (Paras) of the essence of the mitzva, which will only be experienced in the World to Come with the revival of the dead after Moshiach comes.

Based on this, we can understand why the fall of Paras precedes the redemption: because as long as our neshomas are enjoying the "slice" of the reward for refining the world through mitzvos, they are distracted, so to speak, from the ultimate goal: the coming of Moshiach and the revelation of the "whole pie".

This also explains why the Yaaros Dvash describes a time when Moshiach should have already arrived--meaning that the refinement of the sparks of kedusha has been finished and thus Moshiach should come to bring about the elevation of these sparks. Because it is exceedingly difficult for Paras to fall as long as the mitzvos are refining the world and providing hashpa'a to the neshomas in Gan Eden. Only when this aspect of reward ends, after the refinement of the world through Torah and Mitzvos has been completed, is the neshoma able to forget about the reward and perform the mitzvos for the sake of the essence of the mitzvah (as described by the Mitteler Rebbe above), which is "only because He said and His will is done". Or, as the sages say in the Mishna, not for a reward but because we have let the fear (awe) of Heaven be upon us.

And from this we can see why the sages in the gemara give the reason for the fall of Paras at the hands of Rome as "if the King so decrees"--if the mitzvos are done simply because they are the decrees of the King, not for a reward, this brings about the fall of Paras! [And why at the hands of the Romans? Because Rome is Edom and Edom is the root of desire; the desire (for impure pleasures) which destroyed the Holy Temple, and the rectified desire (to serve Hashem) which will destroy Paras.]

If this analysis is accurate, then we have a clue to our inexplicable, incomprehensible situation of having completed our divine service but remaining in exile. And perhaps we can understand the startling words of the Lubavitcher Rebbe on the 28th of Nissan 5751:

What more can I to do to motivate the entire Jewish people to clamor and cry out, and thus actually bring about the coming of Moshiach? All that has been done until now has been to no avail. For we are still in exile; moreover, we are in an inner exile in regard to our own service of G-d.

The inner exile is the exile of Paras, doing mitzvos for the sake of the pras, the slice of G-dly hashpa'a that the neshoma enjoys. Instead of a slice of the pie, we need to be crying out for Moshiach--the revelation of the essence, the whole pie that Hashem is waiting for the opportunity to give us. When we truly have a rectified desire for the essence, for the whole pie represented by Moshiach, then our Torah and mitzvos will be performed "only because He said and His will is done", in the manner of "servants who serve their master not upon the condition of receiving a reward", which is the destruction of Paras at the hands of Edom!

May we witness the fall of Paras, the end of our inner exile, and the coming of Moshiach immediately, AMEN!