The Rebbe on Moshiach
How To Live Free
This book was originally organized by Rabbi Maimon and approved by the Rebbe.
Moshiach is not what people think, as the Alter Rebbe said, “The Moshiach that is coming, is not what people think – and what people think is Moshiach, is not.”
To lift oneself beyond the veil of limitation, that Galus / exile, the perception of nature, as well as the perception of people in that perception think, and to enter into the vision of the Rebbe, of Torah, of Chassidus is to – as the Rebbe told Chief Rabbi Mordechai Eliyahu, “bring Moshiach, who is literally in your doorway, into your dimension!”
Having translated thank G-d app. twenty books of Chassidus, this by far was both the most challenging and enlightening – the only possible explanation, is, because the Rebbe lifts us out of any connection to limited Galus thinking, giving us the ability to see with Geula / Redemption eyes – A World Not Only Coming, But Already In Existence – Do you wish to be free? – Open your eyes, Heart and Soul To The Rebbe’s Final Call!
Read the most incredible insights relating to Moshiach – in keeping with the “call of the times” to study, incorporate – thus maximize our hope and reality of – Moshiach.
As the Rebbe said “The surest way to bring Moshiach is to study about Him” – so please…
I wish to firstly thank G-d Almighty for giving me the providential ability to find this remarkable collection of the Rebbe’s talks on Moshiach.
I wish to thank Rabbi Maimon and Kehos Publications who initially completed the task of organizing the otherwise fragmented diamonds, into a polished treasure, filled with incredible gems, diamonds, and rubies, illuminating our understanding.
Of course I would be remiss to not thank the author of this book, the Rebbe whose infinite love, patience and guidance – as the Rebbe said “a teacher must teach his students everything” – We Are So Very Rich!
I also would like to thank my extraordinary daughter who took the time to design such a beautiful cover (May you, Rochi and Eliez continually grow, with infinite Nachas (as the Rebbe says, the greatest joy is Nachas from oneself – you certainly provide your parents with infinite Nachas!!)
Last but not least, to my dear friends, the wonderful philanthropic Gutte Yidden Pack family, whose ancestors fled and survived the war, and established a bastion of Yiddishkeit and Chessed in my home town Kansas City – May Your Goodness and Kindness Usher In Moshiach Today.
Dedication
This Book Is Dedicated To The Speedy Revelation Of Moshiach.
As the Rebbe said (Chayei Sara 5752) the current mission – through which all of your Mitzvos transcend to G-d Himself – is dedicating them (and of-course increasing Torah and Mitzvos, Goodness and Kindness) to cuase that the Moshiach of our Generation, The Leader / Rebbe of Our Generation (for as The Sidei Chemed and many others write) A Descendent of King David – a complete Tzaddik lives with us, and as soon as G-d decrees, the Moshiach will immediately and miraculously take us all to Eretz Yisroel, to the Holy Mountain, To The Beis Hamikdosh, and there (read the book ; ) into the Kodesh Hakadoshim!!
Chapter 1 In Exile
Darkness / Concealment
The era of exile quite simply is a time when the light of G-d shines not, and there are multiple levels to this darkness, the greatest, being right before the coming of the Moshiach.
As a result of this darkness, hence the negativity of exile manifests.
Shabbos Parshas Tazriah Metzoirah Iyar 6 5751
The Darkness of Exile is Temporary / Poland Poi Lin
When the Jews arrived in Poland they stated “Poi Lin” (a play on the correct name for Poland / Poilin) which means, “We shall stay overnight here.”
In other words, they saw themselves as temporarily in Poland, dwelling there until the arrival of Moshiach who will take all Jews to Israel.
Everything teaches us a lesson:
Firstly, a Jew must recognize that exile is a temporary overnight stay, followed by the morning sun of redemption.
However – while we are in exile – we must “stay.” We must extract the sparks of goodness through attachment to G-d – Torah and Mitzvos in the land where we are overstaying.
Shabbos Parshas Behaloischah Sivan 19 5751
Exile is The Opposite of Kiddush Hashem
Exile is the opposite of Kiddush Hashem (the glory of G-d’s name) as the gentiles say, “If he loves these people, how come he lacks the power to return them to their land?!”
In contrast, when G-d returns us to Israel this will be a Kiddush Hashem (glory for His great name.)
From the Sichahs (both night and day of) Tuesday and the (night and day of) Friday Parshas Tetzaveh – and 7, 10 and 11 Adar Rishon 5752
Exile is an Antonym to Spiritual Tranquility
Our Sages teach us, “Woe to the children who have been banished from their father’s table.”
In other words, Jews belong with G-d in the Holiness of Israel (with the Beis Hamikdosh etc.)
For this reason there is an inner angst when a Jew is in exile.
Shabbos Parshas Bamidbar Erev Chag Hashavous and Second day of Shavous 5751
Redemption will Relieve the Uncertainties of Exile
In the era of redemption the uncertainties we currently have, including the uncertainty about the redemption’s arrival, will all dissipate – for all these uncertainties are part and parcel of the very exile state we have been born into, hence creating a Golus mentality (an era of uncertainty.)
Shabbos Parshas Bamidbar Erev Chag Hashavous and Second day of Shavous 5751
Even Physical and Spiritual Wealth – Including Having Israel Today – Is Still Exile
Even when we have material and spiritual wealth, and even for one standing on the Mountain of the Beis Hamkidosh at the closest location one may go to where the Holy of Holies stood – nonetheless we/he is still in exile, for we are lacking the actual Beis Hamikdosh (Holy Temple) and the era when all Jews will be resettled in Israel (when the myriad of extra Jewish laws relating to the Temple, Yovel etc. will be reenacted.)
The Blessing of the Rebbe following the receiving of the Pan Haklali Erev Rosh Hashanah 5752
The Spiritual Source of Exile is the Highest Light
The time of Exile is when (Kabbalistickly speaking) the light of G-d that sustains the world withdraws to its highest source – namely G-d Himself. For this reason on one hand we have the darkness of Exile, while the reason for this darkness is that it is only that the Source Himself is the true energy of everything. (This is an unrevealable level – until the coming of the Moshiach when the world will be capable of receiving it.)
Shabbos Parshas Behaloischah Sivan 19 5751
The “Kindness” of the Exile-Dispersion
Although it is a great problem and descent for the Jewish people to be scattered all over the world (instead of united in their Holy Homeland Israel;) yet during exile there is a benefit to this, for wherever the Jewish people are they elevate the potential of the locality into positivity, thereby redeeming the Nitzoitzais (sparks of holiness needed to be elevated for the coming of the Moshiach – which has already culminated ED.)
Shabbos Parshas Vayeishev Kislev 23 Shabbos Mevarchim Teves 5752
The Descent of Exile is in Truth Part of the Ascent of Redemption
The state of Exile which superficially appears as a descent for the Jewish people is part and parcel of the ascent of Redemption!
Hence the sages comment, that when the Jews entered Egypt they did so for the sake of Redemption!
Shabbos Parshas Shemois Teves 21 5752
Exile Cannot Counteract Redemption
The Kabbalistic level of Malchus/Kingship which sustains all, cannot have anything really opposing it, for its very existence is dependent on Malchus.
Similarly it states, “When a King desires a mountain (of opposition) is uprooted.”
Hence the truth is, that as exile is a prelude to redemption, it has no power to withhold redemption, and thus we have no reason to fear anything.
Shabbos Parshas Behaloischah Sivan 19 5751
The End of Darkness
There is a fixed time for the darkness of Exile – meaning it will end, for it was only established to be dark for a limited time frame.
Kuntres Chamishah Asar B’av 5752
Collecting Nitzoitzois Divine Sparks
Even after the Jews entered Israel nevertheless, we were compelled to wander through Gentile lands over two thousand years, for the purpose of collecting the Divine Nitzoitzois (sparks of G-dliness found around the world) and after the completion of this mission we will return to Israel.
Kuntres Chamishah Asar B’av 5752
Refining Each Locality In Its Very Customs And Uniqueness To A Dwelling Place For G-d
Despite the fact it is a great descent that the Jewish people had to be dwellers in the Gentiles lands, nonetheless, our sages teach us “this is a kindness of G-d.” For wherever the Jew settled (in permissible manners according to Jewish laws) they engaged in the culture of the place they dwelled.
Furthermore, the Torah teaches us to obey the law of the land in terms of business laws (as long as it doesn’t contradict Jewish laws) to the extent “it is a great principle of the Torah’s business laws to follow the customs and language of the locality” in deciphering honest business procedures.
In this way, these laws gain a Torah status and the Jewish people elevate this culture and language into holiness.
In the elevation of all cultures and languages there are two phases:
The first is using the locality in a Jewish/ethical manner.
However the locality may still be malevolent.
Hence the second more important phase is that Jewish people establish places of study and worship and hence using their own flavor – which as they are citizens of the land is the culture, language etc. of that land – they not only study Torah and do Mitzvos but contribute to its spirituality.
Shabbos Parshas Vayeishev Kislev 23 Shabbos Mevarchim Teves 5752
The Concealment of Exile Causes The Light of Redemption
Precisely due to the darkness. concealment and lack of correct location the Jews find themselves in during Exile, G-d “remembers” them and will bring the Redemption.
Shabbos Parshas Shemini Shabbos Mevarchim and Erev Rosh Chodesh Iyar 5752
The Poverty of Exile Brings the Wealth of Redemption
Precisely the “poverty” of mind (“the truly poor person is one who lacks intellect/understanding”) occasioned through the hardships and concealments of Exile – the Jewish people will merit both spiritual (Mystical secrets) and material wealth, in the coming of the Moshiach.
Shabbos Parshas Shemini Shabbos Mevarchim and Erev Rosh Chodesh Iyar 5752
Revealing “How a Jew and G-d are One Thing”
The true location of a Jew is in the Beis Hamikdosh (Holy Temple) in Jerusalem “at his father’s table.”
The location of Exile has no intrinsic connection with the Jewish people.
The purpose is to reveal to the nations of the world “How a Jew and G-d are One Thing.”
Hence the quicker we reveal this, the sooner we return to our rightful location in the Beis Hamikdosh, “at our father’s table.”
Shabbos Parshas Tovah Elul 21 5751
Being Crushed – Upset that You are in Exile Reaches Redemption
Through feeling crushed – despite the fact that one may both materially and spiritually be in a great state during Exile (similar to how the Jews were in the Exile of Achashveiroish that even after beating Haman (inheriting his home which is the lofty spiritual state of Ishapchah) nonetheless they saw themselves still “the servants of Achashveiriosh” / in exile) so by wanting Moshiach the upsetness at not being in Israel in the Moshiach state, causes this to occur (for it reveals the inner soul of the Jew.)
Kuntres Purim Kattan 5752
Exile Causes The Great Shofar – G-d Himself To Return The Jewish Hearts
The blowing of the great Shofar (a spiritual awakening of the Jewish people who need this awakening as they are) reaching the distant Jews in the land of Ashur and Egypt (“lost to their people in distant lands”) this elevates these lands for the entire purpose of exile is the need to use the great Shofar (the essence of G-d Himself) to return all Jewish hearts.
The Shofar G-dal necessary to awaken even the furthest Jew to return to G-d comes from the highest location, “the secret of all secrets,” hence this benefits the entire Jewish people (for once this level reveals itself, it encompasses all people.)
Kuntres Rosh Hashanah 5752
“Love your fellow Jew”
Exile, caused by causeless jealousy/hatred between fellow Jews, will be rectified by undertaking causeless love, hence unity between the Jewish people.
Shabbos Parshas Behar Bechuikosai Shabbos Mevarchim Sivan 5751
We will immediately witness the complete and final Redemption
According to all the signs in the Talmud (not to mention the general statements of the Talmud that the redemption is imminent) coupled with the statement of the Previous Rebbe that we will immediately see the redemption – we will soon merit to see the complete and final redemption.
Shabbos Parshas Nasoi Sivan 12 5751 Hisvadeyous Alef Ubeis
“The existence of all generations to this present day depends on our current service of G-d.”
The dictum “the entire world was created for me” refers not only to the present generation, rather to every previous generation, which translates to: “the existence of all generations to this present day, depends on our current service of G-d.”
Shabbos Parshas Shemini Shabbos Mevarchim and Erev Rosh Chodesh Iyar 5752
Our Generation is the Reincarnation of the Generation that left Egypt
The Ari Zal writes (the foremost Kabbalist) that the generation of redemption (our current generation) is a reincarnation of the generation that left Egypt.
Shabbos Parshas Bo (Shvat 6) and Shabbos Parshas Bishalach (Shvat 13) 5752
We are the lowest and last generation in Exile
Our generation preceding the coming of Moshiach is called the heels of Moshiach.
There are two points to heels:
A. We are the most debased of all generations as the Talmud states regarding the character of the generation preceding Moshiach (children will have no respect for elders etc.)
B. We are literally on the heels of Moshiach, and we have completed everything necessary for his arrival.
Shabbos Parshas Eikev Shabbos Mevarchim Elul 5751
A Jew is the Purpose of Creation even when he is in Exile
As the entire purpose of the world was for the Jewish people (as our sages teach us, the word Breishis refers to the primary cause of creation namely the Jewish people who are called “Reishis)” hence even if this is unapparent and even if they are under the dominion of Gentile lands – nonetheless this essential choice G-d made in the Jewish people remains in full force, to the extent that the only reason everything else exists, is for the sake of the Jewish people.
Shabbos Parshas Breishis Shabbos Mevarchim Mar Cesh-Van 5752
Exile doesn’t match the true status of a Jew
The entire concept of Exile in essence has absolutely no relationship with a Jew. For a Jew’s true location is to be “at his father’s table” in Jerusalem.
Shabbos Parshas Toivah Elul 21 5751
Even when there is abundance in Exile (materially and spiritually) a Jew is crushed that he lacks the essence of G-d
When Moshiach comes, the glory of G-d’s infinite light will become manifest in this world. So as the nature of the Jewish soul craves this Divine revelation hence the very fact one doesn’t see it in Exile – and even those who see a glimmer of it do not see it all, for when Infinity is revealed it will be visible in all locations in equal measure simultaneously, hence whatever glimmer one does see now is merely a ray – as such this crushing / craving to experience this revelation causes the essence of the Jewish soul – who innately craves this light – to manifest itself.
Hence when a Jew is in exile – this state of crushedness / craving, reveals the essence of his soul, which then brings about the redemption.
The Tzemach Tzedek (third Chabad Rebbe) said, the Alter Rebbe (first Chabad Rebbe) would often be heard saying (to G-d,) “I seek not your Gan Eden (Heaven) nor your Olam Haba (the great revelations in the post messianic era) rather only you yourself!” (In other words, the greatest revelation is the unification of G-d and man, and hence all spiritual lights were not his desire, rather the very essence of G-d Himself and ultimately this is the true benefit of the Moshiach times when G-d Himself will permeate the very being of every other being.)
Kuntres Purim Kattan 5752
The entire purpose of creation is for the Jewish people
The entire purpose of creation is for the Jewish people, as our sages comment on Breishis (in the beginning) the beginning is for Reishis, which is the Jewish people.
To the extent that in every generation it is the nation that contains the majority of the Jewish people that becomes the superpower.
Shabbos Parshas Breishis Shabbos Mevarchim Mar Cesh-Van 5752
The Kindness of Gentiles to Jews is a favor from G-d
From the above it is understood that though one must be grateful to live in a peaceful free country as the prophet states “Seek the welfare of your country for in its welfare you shall have goodness” nonetheless this is not a favor caused by the gentiles to the Jews, rather this is simply the methodology that G-d created, that within Exile, Jewish people live in Gentile lands – and it is their privilege to do goodness and kindness.
Shabbos Parshas Breishis Shabbos Mevarchim Mar Cesh-Van 5752
Respecting Space
The reason Jewish people are good “to their neighbors” and act benevolently with “their neighbors” in Gentile lands, is not G-d forbid out of fear rather because the Exile status is that just as Israel belongs to the Jews, these lands belong to the Gentiles, hence one respects their space.
Shabbos Parshas Breishis Shabbos Mevarchim Mar Cesh-Van 5752
Prophecy during the Exile era
It is written, “A prophet, a brother of yours, in your midst, like me (Moses,) G-d will appoint for you – listen to Him.” The Rambam in his Sefer Hamadah (a book of Jewish laws) explains, “From the foundations of Judaism is, to know that G-d gives prophecy to people” understandably this is a law applicable to all Jews in all generations.
Though our sages have stated, “After the death of the final prophets, Chaggai, Zechariah, and Malachi, Ruach Hakodesh (a minor form of Prophecy) Nistalkeh (seemingly translated as, departed) the Jewish people” nonetheless we have already once explained (Likuite Sichos Chelek Yud Daled p. 72 and further) that this should not be translated as “ceased entirely,” rather became more elevated.
This is obvious from the fact that many thousands of Jews did possess Ruach Hakodeh (this form of prophecy later as well.)
Furthermore the Rambam in his book of laws, in Sefer Hamadah enumerating the legal requirements to establish who is a prophet and doesn’t mention at all of an era of when prophecy does or doesn’t exist (meaning that it ceased at some point…)
Furthermore in the famous letter to the Jews of Yemen, the Rambam writes that in a certain year (mentioned there) prophecy will return to the Jewish people “undoubtedly as a preparation for the Moshiach age” when all Jews will be great prophets.
In conclusion, it is a Jewish law for all time – even in the times of Exile to know as the Rambam writes, “From the foundations of Judaism is to know that G-d gives prophecy to people” in other words that continually ( in every generation) the revelation of prophecy is possible, to the extent of a level of prophecy similar to the level achieved by Moses – as the verse states, “A prophet, a brother of yours, in your midst, like me (Moses,) G-d will appoint for you” – meaning reaching the highest level of prophecy, as the Rambam explains at length there.
Shabbos Parshas Shoftim Elul 7 5751
The Prophet of the generation is the Rebbe of the generation
There is a law of Torah (Shoftim 18,18) “I will appoint for you from the midst of your brothers, like him (Moses,) a prophet, and I will place my words in his mouth and he will speak to you all that I will command Him – you should listen to Him.”
As the Rambam places this law in his Jewish law book – that if one has the stature and completion that a prophet has and demonstrates a miraculous ability to tell the future, as well as miracles are performed through him – as we see in the fulfillment of the blessings caused by the leader of the Jewish people (the Rebbe is referring to his father-in-law the previous Rebbe who he speaks of as the leader of the generation, but we too can apply this to the Rebbe himself Ed.) then as the Rambam continues, “We do not trust him due to the miraculous abilities he has; but rather because this is a commandment that Moses gave us in the Torah and he said, “if he has established himself through the signs, you should adhere to him or through this that he states future events and they come to fruition” (as we have seen by the Rebbe, my father in law.)
Shabbos Parshas Shoftim Elul 7 5751
The Rebbe of the generation is intrinsically (capability-wise) incomparably superior to the people of his generation
The Rebbe of the generation – a man who has free will – is intrinsically (capability-wise) incomparably superior to the people of his generation in order that he may be able to guide them properly.
Shabbos Parshas Shoftim Elul 7 5751
Specifically the lowest generation receives the highest revelation
One may ask, “how come – seeing that every generation falls lower, as the Talmud states ‘if we compare the earlier generation to angels, then we should compare ourselves to humans – and if we compare them to humans, we should compare ourselves to animals etc.’ hence why should it be, that the greatest revelation of the essence of Torah (Chassidus) are revealed to the lower generations?”
The answer is, like a diamond buried deep in the ground, specifically as our generation needed to sift through the very muck of materialism to extract its spiritual potential, therefore it is our generation that is worthy and meritorious to receive the great blessing of the revelation of this wisdom.
Shabbos Parshas Chukas Tammuz 10 5751
The Essence of Torah is now revealed as we approach the Messianic revelation
The main cause of the revelation of the wisdom of Chassidus (the essence of Torah) which previous generations, for millennia did not receive, is not merely to rectify the lowness of the later generations, rather primarily to relate to the Moshiach revelation – for Moshiach will reveal the greatest secrets to the extent in the Moshiach era we will study Jewish laws from Jewish mysticism and this will be our sole occupation (studying Chasssidus.) Therefore as we get closer to the Redemption and the revelation of the Moshiach, hence this wisdom increasingly becomes revealed to the Jewish people.
Shabbos Parshas Mikeitz 5752
Rebbe’s Replies, Both In Writing and Orally
Destruction for Construction
“The cause of the destruction of the Beis Hamikdosh was in order for the reconstruction of the Third Beis Hamikdosh.”
Bies Chayenu Vol. 98
Missions
During Blessings/Dollars (when the Rebbe would meet, greet and distribute a dollar bills to each visitor for charity) a Chabad Chassid presented Mr. Gershon Solomon, the head of the organization to protect Mount Moriah (the Temple Mount.)
The Rebbe: Much success, may we immediately merit the third Beis Hamikdosh (and the Rebbe adding, smiling) and then you won’t need to worry about the Temple Mount.”
Mr. Solomon: We visited the Rebbe a year and half ago, and he gave us his blessings, and we had much success over the battle for (control) of the Temple Mount; I would like to ask the Rebbe that this year (“a year when I will show you wonders”) firstly an announcement to the leaders of the Jewish people to remove the Temple Mount from the Arab Enemy, and we should install Jewish police there. Secondly, to announce to the Chassidim and all Jews, to emigrate to the Temple Mount (Israel) and to create a protective force of Jews on this Holy Ground.
The Rebbe: But we are also awaiting Moshiach. It is for the Jews in Israel to fight the Israeli wars (meaning fighting for the Temple Mount etc.) however those in the Diaspora… some it is their mission to be in the Diaspora, and to protect their fellow Jews both materially and spiritually.
Mr. Solomon: Finally, Rebbe, The whole nation eagerly awaits that the Rebbe and the dear Chassidim of Chabad should come to Israel, and this should truly be the year of redemption.
The Rebbe: Amen; The final thing is not my personal coming to Israel rather the first thing which will occur when Moshiach will come, which will also be the last day of Exile.
Sunday Av 21 During Dollars.
It should be immediately there is no time to wait
During Blessings/Dollars a person said, “The Rebbe should be well and we should merit to greet Moshiach with the Rebbe at our Head!”
The Rebbe replied, “However it should happen immediately, there is not time to wait!”
Sunday Rosh Chodesh Elul
Chapter 2 On The Way to Redemption
The mission in general
Transforming materiel into spiritual – a dwelling for G-d
The conquering of Israel by the Jews long ago was not merely to have a land, rather to retake the land from negativity and transform it into a land of positivity, through using it to fulfill G-d’s commandments associated with the land; build and worship in the Beis Hamikdosh etc.
Similarly the entire purpose in all lands is to transform that domain into a place where G-d Himself would feel comfortable to be invited into.
Shabbos Parshas Pinchus Shabbos Mevarchim Menachem Av 5751
“All our days are to bring about the Messianic Era.”
The fundamental goal of every Jew in all generations, how much more so in our generation, is to bring about the complete and total revelation of the times of Moshiach.
The First night of Rosh Chodesh Kislev and Shabbos Parshas Toildois Kislev 2 5752
“Create Israel locally!”
The story is known – told by the Friedekeh Rebbe (whom the Rebbe referred to as the leader of our generation) that a Jew once asked the Tzemach Tzedek (the third Chabad Rebbe) if he should emigrate to Israel, “Create Israel locally!” the Tzemach Tzedek replied meaning through studying Torah and performing Mitzvos.
In other words, the Tzemach Tzedek was referring to the service/Avodah of Dirah-Bitachtoinim, to transform every corner of the world into a home for G-d – so when every Jew wherever s/he may find themselves, as they are intrinsically connected to G-d and behaving Judaicly, they transform their locality into G-d’s home, and especially when they establish places of worship in Exile.
As the Previous Rebbe the leader/Nasi of the generation revealed this (a story known previously to few select people…) it is currently within the realm of every Jew to do this.
Shabbos Parshas Pinchus Shabbos Mevarchim Menachem Av 5751
Cry to G-d for redemption
Since according to all the foretold signs, Moshiach should have already come, therefore a Jews request to G-d for the redemption should be heartfelt, “how much longer need we suffer needlessly?!”
As a Jew and G-d are one entity, hence his cry can pierce the heavens, as it was when the Jews were in Egypt and “we cried to G-d, and he heard our voice and redeemed us.”
Shabbos Parshas Tovoih Elul 21 5751
Adding in the Alef / G-d into Exile transforms it to Redemption
Bringing redemption is not through eliminating Exile, rather bringing the missing letter in the Hebrew word for Exile’s name (“Goilah” missing an Alef) namely when we act G-dly within Exile, Exile transforms itself into redemption.
Shabbos Parshas Tazriah Metzoirah Iyar 7 5751
Revealing the Moshiach within, reveals Moshiach around
Bringing redemption begins by each and every Jew, revealing the Moshiach within himself – as is known, the prophecy by Billam regarding Moshiach, “A star shall shoot forth from Jacob” refers both to King David, King Moshiach, as well as each Jew; the mechanism behind this is, that Moshiach’s soul is the general soul of all Jews, hence every Jews soul contains Moshiach’s soul within it.
When we shine, then the world will reveal its soul, namely G-d Himself.
Shabbos Parshas Nosoi 12 Sivan 5751 Hisvaduyois 1, 2
Moshiach is primarily brought through charity
The work to bring Moshiach need not be in lofty matters, for example the study of and teaching of Chassidus. Rather in this very instant a person can bring Moshiach, as the Rambam writes “tipping the scales of good over the scale of evil” through dedicating oneself to assist a fellow Jew in their material needs.
The blessing of the Rebbe following the receiving of the Pan Haklali Erev Rosh Hashanah 5752
Awaken fellow Jews from their Exile slumber, to discover their latent desire for Moshiach
The Previous Rebbe writes ,“We are close to the mountain. We can see that Moshiach is ready to come. He is standing behind the wall close to us and those who have a fine acute sense of hearing and sight can both see and hear him. Before the morning sleep strengthens. We must strengthen ourselves to not be asleep during this awesome stage. We will then also become a container / receptacle, to receive the shining light of day.
Every Jew must know this and additionally when a Jew encounters a fellow Jew he must tell him! “Please listen carefully my fellow Jew! Please do not fall asleep just prior to the revelation of Moshiach.”
The Rebbe deduces from the Previous Rebbes wording, that as every Jew merely needs to be awakened from his sleep, this means the desire for the light/Moshiach is already there, one need only reawaken him to his true desire.
Likuitie Sichos Emor 5751
Your personal Service / Avodah to G-d effects cosmic change
One may wonder – “seeing that I live in a single location in the world so what kind of cosmic effect can my tiny service / Avodah to G-d achieve?”
Furthermore one wonders, “how can I be responsible to bring the complete and total redemption when I am in one location?”
The answer to this is, the Rebbe (the Tzemach Tzedek etc.) has taught us, “Create Israel Locally!”
It is not your job to worry about what is happening in another far off corner of the Jewish world, rather to dedicate your heart and soul with your thoughts speech and actions to make, YOUR LOCATION ISRAEL!
It is specifically in this manner that you change the world, for as each individual must believe, “The world was created for me (to change!”) therefore all other locations are spiritually included in your location, and by changing your location, you effect all other locations.
In this manner every person can change the world, even a business person who may think what connection do I have to spiritual endeavors?? Nevertheless besides the fact he can contribute to establishing a place of worship and study for G-d, additionally when he acts ethically and in all his affairs are for the sake of G-d, then he brings G-d into his world, and as mentioned this effects change cosmically.
Shabbos Parshas Shemini, Shabbos Mevarchim and Erev Rosh Chodesh Iyar 5751
We all have the ability through our souls – G-d’s assistance – and the Rebbe’s energy to bring Moshiach
There is also a lesson for all of our service / Adovah.
“As I am in Galus / exile,” a Jew may surmise, “and there are many concealments, obstacles and difficulties including my physical needs: working, eating, sleeping; so not only do I have no time for grand scale projects like bringing Moshiach, I don’t even have time to dedicate to small projects.”
Thus we reply to him, “The coming of Moshiach is dependent on the service of all Jews in every generation – seeing that Moshiach has not yet arrived, this means that it is currently dependent on our generation.”
“Furthermore (aderabeh) specifically the Avodah / service taking place amidst travails and concealments,… this brings out the very best in a person – as the Rambam teaches, every person should surmise that the entire world hangs in balance, and my good deed shall tip the scales of merit to save the entire world.
Seeing that our entire purpose of existence is only to serve G-d, and G-d only requests according to our capabilities – furthermore He assists us to succeed therfore each and every Jew does have the potential to bring Moshiach.
Furthermore our service must not be like a hired-hand rather like a full-fledged partner in Hashem’s goal of bringing Moshiach.
Furthermore as every Jew literally is a part of G-d (his soul is G-d) hence every Jew has infinite powers, as the famous saying, “You have my powers.”
…Furthermore we receive power from the Rebbe – the reincarnation of Moses – of the generation, my revered Father-in-law in which we currently read in His synagogue (a location of Torah study, Charitable deeds and most importantly prayer) for the eighth time Parshas Shemini. (The Rebbe emphasized, what it states that a year that Parshas Shemini is read eight times, is a year filled with blessings.)
And from the energy emanating from this house of worship, it energies all the houses of worship and Jews world-wide – hastening the building of the Beis Hamikdosh as it states, “My house of prayer will be called a house of prayer for all the nations of the world,” and the speedy arrival of Moshiach Tzidkeinu.
Shabbos Parshas Shemini, Shabbos Mevarchim and Erev Rosh Chodesh Iyar 5751
To Bring Moshiach
The fundamental service /Avodah of a Jew in every generation and how much more so ours, when all the Birrurim (sparks of holiness needed to be elevated through the exile) has already been completed, is to bring Moshiach.
Erev Rosh Hashanah 5752
Revealing Moshiach
Our sages teach us, “Your entire days / life should be to bring Moshiach.”
This teaches us that not only when we are actively engaged in bringing Moshiach, are we bringing Moshiach, but furthermore even when we are just living our life itself (as will be explained) this brings Moshiach.
This can be understood from the words, “to bring” as opposed to the more common terminology “lirabois” to add, for the former is in the singular and the latter is in the plural.
The singular denotes that when a Jew reveals the essence of his soul, then he has effectively brought Moshiach.
This then is the catalyst for the plurality of the stages within redemption namely that there are the two general stages (Moshiach and then Tichiyas Hameisim Ed.) and the infinite elevations within them.
Erev Rosh Hashanah 5752
Bringing Moshiach into your Galus reality
In addition the terminology “to bring to the era of Moshiach” means a. that we bring Moshiach into our lives today, b. this includes all the revelations, inspiration and unions with G-d, that will occur then.
Shabbos Parshas Shemois Teves 21 5752
Transforming Exile Into Israel
The Teaching of the Tzemach Tzedek
A Jew wanting to emigrate to Israel was told by the Tzemach Tzedek “make Israel here.”
As the Previous Rebbe taught this, it serves as lesson to every Jew.
Even if there is but a moment left to exile (///when we will all physically return to Israel) nevertheless we must use every moment in Exile to transform the location into a place of Israel – Torah, Mitzvos, goodness and kindness.
Shabbos Parshas Pinchus 5751
The Goal Of The World Is To Transform It Into A Driah Bitachtoinim – G-d’s Home
The conquering of Israel is also a spiritual service of a Jew.
The primary intent of-course is to take a land that can be neutral or G-d forbid used for negative things and use it for Torah and Mitzvos, especially all of the Mitzvos associated to the land, so it becomes a Holy land.
In the act of conquering, there are two elements:
The conqueror and the conquered.
For a conquering to be complete, both these elements must be complete.
As this is regarding Israel:
The land must be fully conquered to the extent that there are no parts of it left in enemy hands, for then it is secured from attacks.
Additionally the conqueror must think, speak and act upon his intent to conquer; for if he only thinks about it, it remains in thought, if he thinks and acts but doesn’t give commands to his soldiers, it also doesn’t actualize.
Similarly in our spiritual battle of transforming the world into a G-dly domain, it means:
A. the entire world and every detail of it must see its unifying link in Serving The Creator.
B. the level of Divinity that descends must be the essence of G-d – that everything expresses this essence, which is subdivided into the Ten Sefiros (three intellectual and seven emotional.) This is expressed primarily in G-d’s thought, speech, and action (namely the worlds of Beriah, Yetzirah, and Assiyah; Ed. Perhaps what the Rebbe means is not that this world acknowledges G-d, but we transform our very essence into G-d’s thoughts, speech and actions…)
Shabbos Parshas Pinchus 5751
Using our full faculties: Thought Speech and Actions
The main Dirah Bitachtoinim (home for G-d on earth) is created through a Jew.
This refers not only to a Jews Avodah, meaning his personal holy thoughts, speech and actions – but even when he is involved in the world, the thoughts speech and actions.
Generally in Mitzvos there are thoughts, speech and actions (in a general sense, Torah study is speech, Teffilah, prayer relating to emotional connecting through intellection comprehension of G-d’s greatness is thought, and good deeds are actions) but specifically, every Mitzvah has a thought (intention) aspect, a speech (its blessing) aspect, and a deed (its doing aspect.)
Hence for a Jews service (particularly as we are not talking about people looking for rewards or just to fulfill a obligation) to be complete, the Jew must put himself fully, meaning his thought, speech and actions into every Mitzvah he does.
Generally in regard to anything in this world, man’s thoughts speech and actions can be discerned in everything he does (by a discerning eye Ed.) Thus when a Jew puts intent in prayer and good deeds (actions) and in everything he does, this effects the entire representation of G-d’s thoughts, speech and actions, transforming the world into G-d’s home.
Shabbos Parshas Pinchus 5751
Thoughts Speech and Actions in Preparations
Additionally not only should one apply oneself, one’s thoughts speech and actions in everything one does, but even in the preparations for what one needs to do, as well.
As the well known story, that once Chassidim were Farbreinging (gathering, and the Rebbe would say a Mammar, a mystical discourse) and the students there (of Tomchie Temmimim) were rushing through the preparatory song (sung as an introduction to the Mammer.) So the Rebbe Rashab (the fifth Chabad Rebbe) stopped the rush, and dedicated an entire talk, that a pnimi (a congruent genuine soul based person) whatever he does, he does with full intention. In other words, even if something is just a preparation for another thing, nevertheless it is still an important principle – that we should be fully engaged in the matter at hand.
As everything in Jewish mysticism has a source in Nigleh (the previously revealed part of Torah) the source for this can be deduced from what the Rogetchaver Goan explains, about the intent of Mitzvahs (that as they come from G-d, they too are holy.)
Shabbos Parshas Pinchus 5751
Another Reason Why Preparations Are Holy
Explaining why the preparation for a Mitzvah is itself vital, and a Pnimy is fully preoccupied with it as well, the Rebbe Rashab (continued in that talk to) explain that firstly it is in the nature of a Pnimy to do things properly; and secondly only through doing the preparation properly can one come to achieve the result in its completion.
Furthermore (adds the Rebbe) since G-d created the structure that things have preparations, hence through doing the preparations properly, which in the terminology of Chassidus creates the keli – the container – for the light – hence it is an integral process, leading up to the fulfillment of the objective.
This is seen in education, that though it is education for the future of the child, nevertheless in certain respects it is even more important than the future; similarly the preparation for a Mitzvah is a complete entity in its own right, that needs to be accorded the attention it deserves.
Furthermore as Atzmus, G-d Himself is the creator of every moment (for it is only in His ability to create matter out of nothingness continually) hence this moment used properly – though only a preparation for something else – is imbued with the infinity of G-d Himself, transforming it into a Dirah Bitachtoinim, a dwelling for G-d.
To further subdivide the matter, the thoughts and speech that precedes the action – action being the ultimate – is similar to the higher worlds that precede our lower world, but receive an elevation, when the lower world fulfils its mission.
In other words, the thought and speech that is the preparation for action gains its ultimate elevation retroactively as it brings about the fulfillment of the ultimate intent of creation.
Shabbos Parshas Pinchus 5751
Another Reason To Live G-dliness In Golus
Another reason why one must be fully present in his Avodah / work for G-d in Golus.
As Golus itself – though a preparation for Geulah – is not G-d forbid a mistake or a random event; hence this moment in time – though preparatory – contains the entire purpose of creation, and hence must be treated accordingly.
Shabbos Parshas Pinchus 5751
Bring Redemption into Exile
There are three purposes to “Make Israel Locally,” the directive of the Tzemach Tzedek, which is that we must transform our exile location into a holy land which obviously means building Synagogues and places of study and filling and using them – now also the very dimensions of our exile reality, when used properly serve G-d.
1. We must firstly transform the exile-space into Israel.
2. We must do so not perfunctory, but rather bring the completeness, the totality of the holiness of the age of Moshiach into our current space in exile.
3. This serves also as the forerunner of the future, when the exile will turn into Israel, “as Israel will expand to encompass the whole world,” hence by refining our current exile space into Holy space, we actually bring about the redemption.
Shabbos Parshas Pinchus 5751
Today is Tomorrow
Furthermore the very notion of perfecting one’s thoughts speech and action which encompasses all of one’s service to G-d, serves as the ultimate preparation for Moshiach.
We know our sages teach us, that the Mitzvos we do today are symbols to give us the familiarity, so as not to be unaccustomed to the prefect Mitzvos we will do once Moshiach comes.
In other words, this is in fact the actual service of Moshiach.
Shabbos Parshas Pinchus 5751
Acceptance of King Moshiach’s rulership
The electing of Dovid the King Moshiach already occurred, as it is written, “I have found David my servant and I have anointed him, with holy oil,” all there must be now is the acceptance of his rulership by the people. And the complete revelation of the connection between the people and the King.
Shabbos Parshas Mishpotim 5751
The Rebbe’s Impassioned Plea For Each Of Us To Discover How To Bring Redemption
As our emphasis today must be to bring Moshiach – a great question needs to be asked: how come Moshiach has not been brought.
Additionally more than ten Jews have gathered here today, and not only are they not demanding Moshiach, but it is quite feasible for them that Moshiach need not come today, tomorrow or G-d forbid the day after.
Even as they shout “Ad Mosai” (“we need Moshiach now”) they do so only because (I) have commanded them to do so, but they themselves do not feel it personally.
If they would truly mean it, Moshiach would be here already.
What more is there that I can do to encourage and implore that all Jews should cry for and hasten the coming of Moshiach?!
Everything that I have done till now was to no avail, and the proof is that Moshiach has not come – and in addition we find ourselves spiritually in darkness.
The only possibility is for me to hand this matter over to you – that in a manner of the infinite light of Toho but within the normal paradigm of Tikkun – you should do whatever possible to bring Moshiach.
May it be G-d’s will that among you there should be found at least ten who will Ain-Akshenin (be determined) “As it states, they are a determined nation” and you will get G-d to bring Moshiach.
And in order to hasten Moshiach’s coming through my contribution I will give out Tzedakah as it states, “charity hastens the redemption.”
I have done my part, from now on please do yours.
And may it be G-d’s will, that amongst you there should be found one, two or even three whom will discover what needs to be achieved to bring Moshiach and you will do so amidst joy and gladness of heart.
Nissan 28 5751
To Invite Redemption Into Your reality
As I have reiterated repeatedly Moshiach is now not only ready to come but is standing in the doorway and desiring that each of us should bring him into our lives (Ed. This means to lift our eyes beyond the horizon, peer beneath the darkness, and see how the transformative times we are experiencing – from communism to democracy – from materialism to spirituality, are the Moshiach era.)
The Discussion Between the Rebbe and Chief Rabbi of Israel Mordechai Eliyahu Alav Hashaloim, Marcheshvan 6 5752
Get Ready
It is high time for us to actively ready ourselves to enter into the redemption.
Shabbos Parshas Lech Lichah 11 Mar Cheshvan 5752
We have the Moshiach – we need only be ready to greet him
According to the brief by The Previous Rebbe, the Moshiach, that Moshiach is ready to come, and we have finished our job of refining the evil – hence one currently not only has the birth of Moshiach, but also his revelation, and all we need to do is to get ready to accept His Kingship.
Shabbos Parshas Vayeira Mar Cheshvan 18 5752
Be Prepared
In addition to the fact that all Jews are Shluchim as everyone’s job is, “I was created to work for Hashem” and certainly the emissaries of my Father in law the Rebbe – now there becomes an added dimension to this work, in certain eras / times.
This addition becomes the pathway through which all other aspects of the Shlichus / mission are measured, hence this is a very important addition – primarily if this addition is not just a specific, but a general point, and not only a general point, but the all-encompassing point of our Shlichus in general:
As the Rebbe my father in law, the Moshiach, has stated, that we have already “polished the buttons” (of our suits in anticipation of Moshiach) and we have done the requisite Teshuvah to bring Moshiach – hence the only job left is to encourage everyone to be prepared to greet Moshiach! (In other words, Ed. The Rebbe is teaching us that the Moshiach era is beginning, so there is no need to polish buttons or do Teshuvah, rather to simply be conscious of this fact, hence anticipatory toward the Moshiach revelation.)
Shabbos Parshas Chayeih Soroh 5752
Open your eyes to see Moshiach
We are sitting at the table with Moshiach, with the Shor Habor, Livyasoin and Yayin Hamishumar (Ed. These refer to spiritual revelations in this context). We are sitting with G-d, and with Moshiach, as it states, in every generation there is one who through his righteousness he will merit to be the Moshiach (when the time for his arrival comes, which has occurred.)
All that is left is for a Jew to open his spiritual eyes, ears and heart, which is done through studying the inner dimension of Torah (Chassidus) and then he will see how all of this, including the redemption is actually manifest.
Shabbos Parshas Vayietzeh Kislev 9 5752
Avodas Habirurim Ended
After the thousands of years of Avodahs Habirurim (refining the exile) and the addition of Torahs Hachassidus as we have already explained, we have ended the Avodas Habirurim.
Hence we currently are not within, rather beyond the Avodas Habirrurim era.
Shabbos Parshas Vayishlach Kislev 16 5752
The Last Ditch Effort
Seeing that Moshiach is about to come, but hasn’t yet, hence there must be a last ditch effort to make Him appear.
Shabbos Parshas Tazriah Metzoirah Iyar 6 5751
The Current Mission is To Reveal Moshiach
As we have ended the Avodas Habirurim hence the current job is to bring about the complete and total revelation of Moshiach.
Shabbos Parshas Vayishlach Kislev 16 5752
Bringing Redemption to the corporeality of the World
As mentioned many times as the Previous Rebbe said, that we have ended the Avodas Habirurim, hence the current job is to redeem the corporeality (the grobkeit of a world which is physical, but can also be spiritual) through bringing in the Moshiach light into the world.
Shabbos Parshas Vayigash Teves 7 5752
Preparing ourselves for Moshiach’s Arrival
As the Rebbe (the Previous Rebbe) the Sole Messenger of Hashem to this generation has said, that we have ended our work in exile – therefore it is self understood that the beginning of the era of redemption has begun – and hence the last remaining job is to prepare ourselves and others to greet Moshiach, so he can come (Ed. Apparently this means that if you are waiting for Moshiach or any “Grand Dignitary” to arrive, one must be sufficiently prepared before he makes his grand or even humble entrance.)
Shabbos Parshas Chayeih Soroh 5752
The World Needs You To Open Your Eyes
One need merely to open one’s eyes and he will see how the entire world is pleading for a Jew to live in the time of Redemption (in other words to live, as the Rebbe stressed, the redemption now.)
Shabbos Parshas Vayigash Teves 7 5752
(Ed. Possible Commentary: Now how is one to understand these holy words coming from the greatest leader of our time.
To me it seems so patently clear that the Rebbe is not denying reality nor encouraging a utopian era, rather the essence of G-d’s will, namely to bring G-d into our world today.
To live without fear, but with security in knowledge of G-d’s love for us, and this itself will raise us to the messianic perception, paradigm, reality, which we Jews – the light onto the nation – must cast.)
The Revelation of Moshiach
The main revelation of Moshiach is the revelation of who he is, for all that he does afterwards is as a result of the identification of His being Moshiach.
The First night of Rosh Chodesh Kislev and Shabbos Parshas Toildois Kislev 2 5752
To Bring Not To Await
Our Avodah today is not only to await Moshiach, hence enjoying the future redemption, rather to actively bring Moshiach!
Shabbos Parshas Chayeih Soroh 5752
To Serve Complete Within Exile
One must serve G-d in exile with all of one’s thoughts, speech and action, for although we may be heading to redemption, a Pnimy (the ideal service) does everything with full intent (hence though we may be heading somewhere, we serve G-d with all our heart and soul, today.)
Shabbos Parshas Pinchus 5751
Supernatural within natural
A Jew may think, how can I act in a manner of beyond limitations to bring the Redemption?
In other words, what will the world think of such a drive to bring the redemption – will they think its crazy?
The answer is, that when a Jew acts beyond limitations, but within the fabric of reality (within limitation,) the world is not only ready for redemption but will assist him in achieving his goals.
Even in Russia and how much more so elsewhere the world is assisting the Jewish people.
As the staff of Aaron grew Shekadim (almonds) which was both a supernatural miracle (that a stick should suddenly grow almonds) however it occurred in a natural way, namely real almonds grew; similarly we act supernaturally but the very nature of reality will assist us to bring about a supernatural redemption in a natural order.
Rosh Chodesh Tammuz and Shabbos Parshas Korach Tammuz
Be Present
Once the Bochurim of Tomchei Temmimim were singing a Niggun (melody) as an introduction to a Mammer, and being eager to hear the Mammer they were rushing the niggun.
The Rebbe Rashab (fifth Chabad) Rebbe, stopped the song and commented, someone who is genuine is completely immersed in what he is doing. Even if something is only an introduction to something else, we need to be fully present.
Shabbos Parshas Pinchos Shabbos Mevarchim Menachem Av 5751
“He shall rule from sea to sea and from the river to the ends of the earth” – what we need to observe and inculcate from Moshiach’s behavior: Self discipline on all of our abilities!
It states regarding Moshiach “He shall rule from sea to sea and from the river to the end of the earth.”
Why do we mention the seas when the rulership of Moshiach is over people who live on dry land?
The answer can be explained in light of what the Alter Rebbe teaches in Tanya that the completion of the revelation in the times of Moshiach is actually a result of the Torah and Mitzvos we currently do in exile. For through learning Torah and adhering to its Mitzvos we prepare the world and particularly the Jewish people for the revelation of Moshiach.
As G-d repays in kind, hence it’s self-understood that our efforts bringing the revelation of Moshiach must be “in kind,” similar to the revelation that will be revealed then.
In other words – in order to reveal Moshiach from “sea to sea and from the river to the end of the earth” we need to do something that mimics such a consummate rulership.
This will be understood based on what is explained in the Sefer (holy book) Meor Eineyim (“light of the eyes”) written by the Tzaddik etc. of Tshernobel in the name of the Baal Shem Tov, “Each and every Jew must repair and prepare his part of the general soul of Moshiach found within his soul.” [And as explained elsewhere how the Talmud Yerushamli alludes to this – hence this is mentioned in the revealed part of Torah as well – for in the Yerushalmi they homiletically interpret the verse, “A star shoots forth from Jacob” referring to every Jew and elsewhere in the Yerushalmi and in many other commentaries) this refers to Moshiach. The meaning behind this dual interpretation is, for in every Jew there exists a part of the soul of Moshiach] and as explained in the Tanya that the revelation of the innermost part of the Jewish heart (soul) which refers to a Jews inner bond to G-d, transcending any logical reason, this mimics “releasing the Shechinah (Divinity) contained within exile – permanently, eternally and forevermore.”
Based on the above we can deduce, this is the emphasis of the verse, “He will rule from sea to sea and from the river to the end of the earth” as the process of revealing Moshiach in the entire world (the general revelation) mimics the personal redemption (within every Jew) that each Jew’s spark of Moshiach within him or her (his inner heartfelt love for G-d) needs to awakened and control his body and his affairs – and the main affairs of man divide themselves into “from sea to sea and from the river to the end of the earth.”
“He will rule from sea to sea” – to have self discipline from our thoughts to our actions
The explanation of the above is:
The difference between the sea and dry land is, that the sea indicates objects that are concealed (just as the sea creatures are concealed within the ocean) and dry land indicates objects that are revealed.
Referring to each and every person person’s Avodah (Divine service) “sea” refers to the latent (hidden) powers within man and “land” indicates what man effects on his environment surrounding him.
So in reference to the sea, the verse emphasizes “from sea to sea” for there are two forms of seas, that a person needs to gain control over.
These two seas in reference to man’s Avodah (Divine Service) are (basing ourselves on what is written in Zecharyah’s prophecy) “It will be on that day living water will flow from Jerusalem, half will go to the Jordan river and half to the Mediterranean sea” and based on this we can explain that the two seas mentioned regarding Moshiach are the first (in Hebrew in this context the Jordan is called the first sea) and the last sea (also in Hebrew in this context the Mediterranean is called the last sea.)
In reference to man’s service “The first sea” this refers to our first abilities, the ability of Chochmah, the beginning of thought, and the last sea is the last of our abilities, the ability of action. And man’s service to G-d is only complete when he rules (manifests his Divine purpose) from the beginning of his abilities (thoughts) to the end of his abilities (actions.)
In other words, to begin with, a person must be in charge of his thoughts, that they should only be involved in holiness – for everything a man does down to its last detail, are all dependent on the decisions made in his mind; that the mind should have the strength to overcome the negative desires found in the heart etc.
On the other hand, it is not enough for man’s intellect alone to be into holiness, this must translate into practical application of man’s decisions – for it is self-evident that a person’s decisions may be noble, but that doesn’t translate into practical good deeds – for he simply lacks the self-discipline to do what he himself wishes to.
It is entirely possible for a person to have true heartfelt positive feelings for all matters of holiness – including positive thoughts and positive speech, but yet he cannot effect positive deeds, and the main thing is the deeds.
This is the emphasis that man’s Avoidah (service to G-d) must be from sea to sea, for it is impossible for our service to be a full one without having self-discipline on both these “seas” (fronts) thoughts and deeds.
Likuitie Sichos Balak 2 – 5751
Spreading the word and being a positive role model
As a result of the completion of ones’ personal service (in thought speech and action) this should also manifest itself in speech; similar to the lottery which would communicate (when the Jews entered Israel, a lottery system apportioned the land to each tribe, which not only was chosen by hand, but furthermore miraculously spoke what was written inside it – in other words, that man’s speech merges with G-dly speech!) This is achieved through a person being fully dedicated to the lesson “Make Israel locally!” in regards to his family, his relatives (or perhaps the Rebbe means here friends…) and how much more so in regards to ones disciples, to the extent that one speaks in this (Judaism,) to everyone whom he encounters (or can reach) and seeing that the person truly feels for this cause, therefore he speaks words that come from his heart and hence enter the heart of the listener, and therefore create results.
How much more so is one effective through being a good role model to the extent that those who learn from him, they too become people who teach – similar to the lottery that spoke (in other words, they too become consumed and hence desirous to share the message.)
See Sichas Purim 5747 – Hisvaduis 5747 Book 2
Spirituality permeating physicality
By each and everyone one of us (taking a lesson from the Mitteleh Rebbe who achieved this) we should strive that our passion, vibrancy, Judaism and Chassidishkeit should permeate also our mundane affairs.
Shabbos Parshas Vayeitzie, Kislev 9, 5752
Studying about Moshiach and Redemption, leading to living in Moshiach and Redemption now
As we are recently constantly speaking about, to continually add in our studies in Torah regarding the subjects of Moshiach and Redemption – not (only) as a segulah (spiritual mechanism) hastening and bringing the coming of Moshiach and redemption; rather (also and) mainly in order to begin to “live vibrantly” in Moshiach and Redemption; to live in the unique times we find ourselves in, of the Moshiach era, through that one’s mind becomes filled and permeated with understanding and comprehending the Torah’s teaching on the era of Moshiach, and redemption; then from one’s mind, this feeling spreads and permeates also one’s heart (emotions) to the extent that one’s behavior practically in thought, speech and action correspond to the amazing times we are living in – that we are standing on the threshold of redemption, and we can literally point and say “Moshiach is coming.”
Shabbos Parshas Balak, 17 (Good) Tammuz 5751
Getting over the personal impasse to recognizing that redemption has arrived
The main thing – we see that despite the constant emphasis in that we are in the last moments of exile, have seen amazing miracles, which testify that this is the year that the King Moshiach has been revealed (5751) we discover that it is difficult for many to appreciate, recognize and inculcate that we truly are beginning the redemption of Moshiach quite literally – to the extent that we should vibrantly begin to enjoy living in the Moshiach era.
… the solution to this is, to study Torah regarding subjects of Moshiach and redemption, for the Torah has the ability (as it is G-d’s wisdom which transcends the boundaries of nature) to transform man’s nature, namely that even if he feels that he is G-d-forbid outside the redemption consciousness (as he hasn’t left his person exile) nonetheless, through studying the subject of redemption in Torah, this will elevate him to a standing and level of redemption – and he will begin to vibrantly live redemption amidst the knowledge and recognition and emotion that Moshiach is coming.
Shabbos Parshas Balak, 17 (Good) Tammuz 5751
Dedicating our lives to bring Moshiach
All of our life is to bring Moshiach, namely that we do not merely wait for Moshiach to come when we will enjoy… rather we dedicate every hour of every day, in fact every minute of every hour to bring Moshiach!
Shabbos Parshas Chayaih Sarah 5752
Hungry for Moshiach
We should be so permeated with our anticipation and living with Moshiach that even after we eat, we should feel hungry for the meal that will occur when Moshiach comes!
Shabbos Parshas Vayierah 5752
Accustoming Oneself To Redemption
In simple words: Standing now moments before redemption – every Jew must begin to accustom himself to the redemption and to manifest oneself in a state and feeling of redemption; through studying the Torah concepts of Redemption; but most importantly to transform ones individual day to a redeemed day, and transforming ones locality to a redeemed locality (Eretz Yisroel) which occurs when one fulfils one’s purpose of existence wholeheartedly in his location, in his three garments of thought, speech and action.
Shabbos Parshas Pinchus 5751
Feeling the Lack
We need to strengthen our belief, desire and anticipation of Moshiach’s arrival, to the extent that we feel that as long as Moshiach is not here, our days are lacking! as Yaakov said: even a 130 years of life were few, because redemption hadn’t arrived!
Shabbos Parshas Mikeitz 5752
Spreading Judaism only depends today on the desire to do so
We will understand (based on what was said before) a lesson from the fact Yehudah approached Yosef (speaking with him deliberately and with conviction, though he was officially a subject…) to our generation, standing on the threshold of the complete and final redemption:
Notwithstanding Yehudah’s strength of character in his age, and Mordechai’s in his; and all the Tzaddikim and Jews in all the generations, nonetheless, in all the generations there were limitations superimposed from the gentiles and decrees they made against Jews heaven-forefend, that made it impossible at times for the Jews to behave with all of their convictions and strength.
On the other hand, in our generation, in our time, we see practically, that we don’t have the nuisances of the past; in fact gentile nations allow Jews to do whatever they want and as this is the case, if Jewish people simply desire to act Jewishly, as is the case in many many localities; doing so with all their strength and with broadness, both in this country (the U.S.A.) a country of kindness which allows the Jewish people to act as their convictions dictate; Similarly, in many many other countries of the world and in the most recent years, we see how even in countries that there were limitations, these limitations have fallen away, on the contrary, these countries are in fact assisting Jews in following their convictions!
Shabbos Parshas Vayigash, Teves 7, 5752
Today Jews can easily teach gentiles if they desire to
We see today, how Jews are able to stand strong; even teach their convictions to gentiles; the entire matter is only dependent on their desire – the reason for this is, because we are just before the complete and final redemption and then it will be revealed how as the verse says, “My servant David is their king forever” and all the gentiles will, “Know, that I am G-d” it is for this reason that this is beginning in our generation, as a preparation leading to the complete and final redemption through Moshiach!
Shabbos Parshas Vayigash, Teves 7, 5752
Moshiach is enabled through the Previous Rebbe
Additionally this is hinted to in the notion that Yehudah approached Yosef which also means that together with the assistance of the Yosef of our generation. the previous Rebbe, we also have Yehudah, Moshiach, who will come speedily as the verse says, “And my servant Dovid will be a king over them forever” and he comes through the assistance, and enabling of the Yosef of our generation.
Shabbos Parshas Vayigash, Teves 7, 5752
Conviction brings Moshiach
…From here we can learn a lesson for our generation – through us acting in this manner of strength of conviction, that we demonstrate in Judaism strength and a sense of activism, recognizing, that the world is created for the Jewish people, that itself brings about the verse “and Dovid my servant will be a king on them forever.”
Shabbos Parshas Vayigash, Teves 7, 5752
Adhere to the Judge and advisor of the generation
In order to achieve and be capable of accepting the elevated status in the time of Moshiach, when as the verse state “I will return your judges as before and your advisors as was previously;” a Jew needs to have in his Avodah, service to G-d today, a similar trait, that both his Judaism and Torah and Mitzvos should be comprised of these two mechanisms.
The mechanism of Shoftechah, judges, which represents accepting as one accepts a decree, from a judge with Kabbalas Oil, with humility; fulfilling the decree of Torah; and the mechanisms of Yoi-atzechah advisors, where, as when someone is advised by a friend, one feels happy to do it as they know that it is in their best interest – similarly, one is able to take this decree and make it joyfully their own.
This is effected, by the Jewish people in every generation adhering to the judges and advisors of their generation, as the Halachic authorities rule that the verse, “Judges and advisors I will give in all your gates” is a fundamental ruling of G-d for all times and all places, even outside of Israel – including today! And the judges and advisors of today receive through the original mandate of the Supreme Court of the Jewish people, as it says in our Parshah, “And you will come to the judge who will be in your days and he will analyze and tell you the law and you should do everything he says;” to the extent that the judge that will be in your day, in every generation, is in the same status that Shmuel, the judge of his generation, as great as the judge Mosheh in his generation.
Now the completion and ideal of the judge and sage of the generation is, apart from his decrees, one also has the relationship as an advisor, someone you get good advice from; or that besides from the judge and the Halachic decisions, there is additionally an advisor, as we said “aseh lichah rav” every person should have a personal spiritual mentor they relate to, the idea of a good friend, advising – who gives advice in the service of G-d. And through listening to the judge, who gives the Halachic ruling – the advice of the judge for his generation – and the advisor… this creates that a person should be a vessel capable of receiving the coming return of the judges and advisors in the times of Moshiach, that it will come a personal meaningful way!
Shabbos Parshas Shoftim, Elul 7, 5751
Accessing infinite power
This is what the verse states, “that it will be on that day, a great shofar will be blown;” for the fact that it says, that a great shofar will be blown is indicating that it will be blown by itself, this means that G-d Himself will be the one to cause man’s positive achievements, which refers to the times that we’re in – where only a few moments are left before the coming of Moshiach, hence it is our privilege now to recognize that all we achieve both personally and communally is not due to our greatness, rather due to G-d’s greatness; additionally, when a person recognizes this – that everything that he has achieved is due to G-d using him and not due to his personal abilities, one may think that this may cause him to weaken his resolve to do things, but to the contrary – when a person realizes, that when I do things from my own ability, as I am a limited human being, so even if it is “bchoil mi-oidchah” “with all my might,” nonetheless, my might is limited, hence my ability to achieve is limited, but using G-d’s strength, I am able to be infinite, for G-d himself is infinite!
Kuntres Rosh Hashanah 5752
Redemption is personal
A businessmen should use out his connections to advance the cause of Judaism.
A person may think that redemption has nothing to do with our universe, however the Rambam teaches that the conduct of the world will always continue.
In other words, redemption specifically must be integrated into the consciousness of the world, so a person must make this world, G-d’s dwelling.
… Similarly, in one’s personal affairs, one’s intent is “Bchiol Drachechah Dahei-hu” and “Lisheim Shamayim,” “all for an altruistic cause.”
Shabbos Parshas Acharie Iyar 13, 5751
Purity
The completion of Taharah, ritual purity will specifically be in the coming of Moshiach, as it states, “I will pour holy water and purify you.”
However as a preparation for this era when all will be pure, the Cohanim today are careful in Taharah!
Shabbos Parshas Acharie Iyar 13, 5751
The faith, and the longing,
Today
We see from the Halachah that one who accepts upon himself to be a Nazir – on the day that Moshiach will come, must immediately apply all the laws of Nezirus – for Moshiach can come on any day – this is how much our expectation of Moshiach is.
Shabbos Parshas Nasoi Sivan 12, 5751
To emotionally feel the need for Moshiach
It is known that the main mistake of the spies who did not want to enter into Israel is because they preferred to serve G-d through thought and speech (the words of Torah and prayer) not wanting to get into the nitty-gritty of the daily Mitzvos tied to the land.
However, as this was a mistake, now a person might think that all that matters is actions.
To forestall this, Rashi teaches us, that their agenda overturned Mosses’s command (“to report back on the conquerability of the land”) into Lashon Hara (negative talk) and a sin.
However, good always is greater than bad, hence we can deduce from this, to what extent it matters to think positively, when doing mitzvos.
As our sages teach, doing a mitzvah without thinking is like a body lacking a soul.
For the soul’s effect in the body is not superficial or specific, rather the soul transforms the body from death to life, similarly, when contemplating Mitzvos, the contemplation enlivens the Mitzvos.
This is mainly through the study of Chassidus, for in it, there is a taste of the secrets of the Torah, to be revealed when Moshiach comes, as is well known.
Similarly, we can say, that likewise the Mitzvah to believe and await Moshiach’s coming must be felt emotionally.
This emotional desire, will hasten the true and complete redemption and the fulfillment of the promise, “I will give you hearts of flesh” speedily in our days.
Likuitie Sichos Shelach 5751
Redemption = Completed
We should continually add in all things that bring Moshiach – as Yaakov felt that as the complete redemption hadn’t arrived, therefore he felt, even 130 years of life were meaningless.
Shabbos Parshas Mikeitz 5752
Crying Ad Masai
As we are dealing with something that long should have occurred – especially as we stand in the month of Elul – we comprehend, how impassioned the plea of “Ad Masia” should be!!
Seeing that the one who is shouting is a Jew – and a Jew and G-d are one, so it is self-understood that this has the capacity to bring the redemption! (as we see, it was our cries in the exile of Egypt, that brought about that redemption.)
In fact and mainly, as the verse states, “Before they cry, I already answer” – the very fact, a Jew exists (with the capacity to cry) is enough.
Though our Rebbe’s have said, “It is not with our will, we went into exile; nor with it, we will go out…” this is only as a Jew and his will are separate – however, as a Jew fulfills the will of G-d, as our sages teach, that the Jew’s will become’s G-d’s, and vice-versa – hence this has an immediate effect.
Shabbos Parsha Tavoi 21 Elul 5751
The Last Cry
Everything is already ready! as if a chest with its key has already been delivered!
The final thing that is needed, is that a Jew should again and yet again cry to G-d, “Ad Maasi – how much longer?!”
And through this, he achieves that Moshiach will enter into 770, and bring everyone to Jerusalem!!
Shabbos Parshas Devarim 5751
We Demand!
And lest G-d for some reason seeks the pleasure of the Jew’s Avoda / service in exile, a Jew demands, “All that the owner tells you to do, do… except for leave…” – hence we belong in Israel! (in the Holy Temple.)
Shabbos Chayei Sarah 5752
Kiddush Levana
To explain the greatness of sanctifying the Moon – Kiddush Levanah, as our sages teach, “Whoever blesses the month (the moon during the right time) will merit Moshiach!”
The sign of the moon is representative of the Jewish people, whose rebirth will be a glory to their Creator; hence, one who blesses the moon, will witness this.
Based on this, when we calculate that the last straw, is only that Moshiach Himself must come! – one must be certain to celebrate Kiddush Levanah publicly, with beautiful clothing, in the street, etc.
And the main thing is, we have in mind, that we celebrate Kiddush Levana, to hasten the coming of Moshiach, through imploring G-d for redemption.
As we conclude in Kiddush Levana, “And they requested G-d their G-d, and King David their King – Amen.”
Shabbos Parshas Noach 5752
Study = Living
We must study all about Moshaich – the reason for this is, not as a merit to bring Moshiach, rather to fill the mind and the heart – in order for us to begin to live Moshiach.
Shabbos Parshas Balak 5751
Be In The Know
Knowing that Moshiach is about to arrive for we have finished all that needs to be prepared – is not a contradiction to the statement of our sages, that Moshiach will come “Beyond Knowledge,” (misinterpreted “when people don’t consciously think about it”) for once one has a firm comparison, then it becomes known.
Shabbos Parshas Balak 5751
It’s Here
As we are standing on the threshold of redemption, it is self-understood that learning of the laws of building the Beis Hamikdosh, must be with a completely renewed vigor.
To begin with, we are studying, not as a mourning of the past, but a celebration of the future!
And the main thing is, we learn with the knowledge, that this will be practically applied, as the Third Beis Hamikdosh, is standing, ready to descend from on high!
Shabbos Parshas Balak 5751
Moshiach Has Come
We must tell everybody, that we are at the end of Galus, and the beginning of redemption! As such at the beginning of the reward! (for all our wonderful thousands of years of goodness and kindness, Torah and Mitzvos! ED.) Hence we must learn about Moshiach, with joy and tranquility!
Shabbos Parshas Teitzei 5751
Study – Especially In Groups of 10
I have come to arouse everyone for a practical purpose – namely to bring Moshiach! To do so, all men women and children need to add in their learning Torah – especially in regards to the coming of Moshiach.
Best would be, to have at least ten people studying – for in addition to the fact, as it states, the Shechina is present wherever ten Jews are – when there is a large crowd, this inspires people!
Therefore though there are some who prefer to learn individually, as this allows them to innovate novel concepts on this topic, nonetheless, from time to time, they should join larger groups.
Shabbos Parshas Tazria-Metzoirah 5751
How To Bring Moshiach
Simply stated – every single Jew – men, women and children must do everything in their power to bring Moshiach.
Now what can they do – this is actually obvious, adding in their Torah and Mitzvos and in their study of Torah, both the revealed and inner dimension, and doing Mitzvos B’hiddur (scrupulously.)
Shabbos Parshas Tazria-Metzoirah 5751
Studying About Moshiach – Brings
The clear path to bring Moshiach is to study about Moshiach.
We can study in Torah Shebicsav (the written Torah – especially in the Prophets whom speak very much about the coming of Moshaich.) And we can study in the Torah Shebal Peh – the Oral Torah – in Gemarah (especially Tractate Sanhedrin and the end of Makois) and the Medrashim – especially in the inner part of Torah – beginning with the Holy Zohar (which as is known, “Through this book, the Jewish people will leave exile with compassion and mercy.”))
And especially the teachings of Chassidus (which “through the spread (of their teachings) Moshiach will come”) and in the teachings of our Rebbes, and especially in the teaching of our Rebbe – which parallels and is a preparation for the teaching of “Torasoi Shel Moshiach – the Torah teachings of Moshiach,” which as we know, “He will teach everyone the inner dimension of Torah and knowledge of G-d,” as the Rambam Paskens (rules Halachickly) that “In that age, the Jewish people will be great scholars and know great secrets and comprehend (to the extent humanly possible) the knowledge of their Creator.”
Adding in the study of Torah, in the concepts of Moshiach, is the clear path to bring Moshiach!
Shabbos Parshas Tazria-Metzoirah 5751
Study Pirkei Avos
The mechanism to bring Moshaich is simple – through increasing in our study of Torah and performance of Mitzvos.
Including what is relevant now (when this Sicha-talk was said ED.) to fulfil the Jewish custom of saying Pirkei Avos (on Shabbos after Mincha) between Pesach and Shavous and through the summer months.
Shabbos Parshas Shemini 5751
It is a good – in fact a very good idea that in addition to studying Pirkei Avos, every person, based on their capacity should add (at least one) Mishna in which they study it with the commentaries.
Studying Rambam
When Moshiach comes, the completion (perhaps the greatness…ED.) of Halacha – which like the Torah is eternal, will be revealed.
As such, it makes sense to say, that the study of The Rambam, which is the complete body of Jewish laws, hastens the coming of Moshiach.
Kuntres – Halachois Einan Biteilois 5752
Study Likuitie Torah and Torah Oir
We should undertake to study the entire Torah Oir and Likutie Torah (including the parts that are not on the Parsha) and through studying (these esoteric holy ideas) we hasten.
Shabbos Parshas Tazria-Metzoirah 5751
Learn Mishnayous
The true redemption of the “Pidyoin Shevuim” (Recapturing stolen books) is obviously when this adds in the Torah study (of-course mainly in these very books.)
As such the 5th of Teves must cuase an addition in the study of Torah – beginning with the first book of the Oral Torah – Mishnayoius.
Based on this we can understand how redeeming books brings the general redemption.
The verse clearly states, “Tziyoin will be redeemed through justice etc.” in other words, through the study of Torah, we merit redemption.
This is especially through studying Seforim beginning with Mishnayous, as our sages say, “The exiles return, in the merit of Mishnayous.”
And the “Tziyoin will be redeemed through justice” is further emphasized through the studying of the books that were redeemed.
5 Teves 5752
Innovate Torah Insights
One should be passionate about their Torah study, to the extent they have novel insights.
This is both for oneself as well as for the sake of teaching others.
As is known, that every Jew can and must innovate new Torah insights (obviously consistent to Torah ED.)
This applies both in Aggadah, in the revealed and inner parts of Torah – and each person based on the source of their soul (has a unique part of Torah that they are most proficient to innovate in.)
This includes and is mainly in the innovation and the spreading the wellsprings of Torah (Chassidus) which is a foretaste of the Torah of Moshiach – and hence through doing such, one hastens redemption.
Shabbos Parshas Nasoi 5751
Charity
And the main thing as is obvious is to add in doing Mitzvos Bi’hiddur and especially in giving charity.
Shabbos Parshas Tazria-Metzoirah 5751
Tzeddaka
The Mitzvah that has a unique ability to bring Moshiach is Tzeddaka – “Tzedakah is great, as it hastens the redemption!”
From this we understand, that we must add in giving Tzeddeka… and the sooner the better.
Especially as we do not know the exact Mitzvah that will tilt the scales to redemption – so it could be just a few coins are needed.
As the Rambam writes in Halacha, “Everyone must envisage as if the world has a scale in which 50% of the deeds are good, and 50% the opposite, and one Mitzvah will tilt the scale and cuase redemption for oneself and the whole world.”
1st Night Chanuka 5752
One More Mitzvah
Bringing Moshiach can and should be done this moment – by creating a newfound passion stemming from the essence of one’s soul to add one more Mitzvah, to tilt the scale for oneself and the whole world to the side of merit, and to bring for oneself and the world redemption!
This need not be in sublime lofty things connected to the essence of the soul (Yechidah) such as the learning and teaching of Chassidus, however (and in fact most importantly) simple things, such as providing a Jew with his physical needs, which is connected to his very existence / identity (a soul in a body.)
Shabbos Parshas Toildois 5752
Using Your Business For G-d
Every businessperson (or person of influence) must figure out how to use their business (influence) for the honor of G-d – using one’s assets and connections to increase Torah and Mitzvos.
And this is also a reply to those who think that redemption is (only) a supernatural state – but in actual fact redemption is elevating this world (hence we use this world for the honor of G-d.)
This begins with one’s own “portion of the world” through increasing one’s Mitzvah observance – and physical things including and especially the Mitzvah of giving charity –(the main physical Mitzvah) that one takes from their assets (which G-d has blessed them with) and helps another – that they too should have food and clothing as appropriate for “A Nation of Priests” (with dignity and honor) and similarly assisting Torah and charity organizations.
Shabbos Parshas Acharei Mos 5751
Giving Charity
It is appropriate and good to connect the adding in Tzeddakah with increasing the study of Torah in subjects about redemption – through the addition of Tzedakah being with the specific intent to bring Moshiach.
For this intention on its own, is a part of the study of Torah on Moshiach matters.
Shabbos Parsha Tazriah – Metzoirah 5751
Kindness
Now we understand the tremendous need to increasingly add in matters that bring Moshiach immediately!
To begin with – what is emphasized in Parshas Mishpatim – “Mishpatim – the specific laws which create peace (resolve conflict) among people” (and obviously preventing the opposite which is the cuase of this long Galus.) And through this Moshiach will come, as our sages extolled the greatness of justice, “Through what is Tziyion built? As it states, ‘Tziyon will be built through justice.’” And similarly through charity (“Her exiles will be returned through charity.”) And acts of compassion; as our Parsha teaches, “If you loan money to those who need” and our sages teach, “Lending is greater than giving” (as it maintains the dignity of the impoverished ED.) and as it clarifies in the tractate Baba Basra (which explains Parshas Mishpatim in Torah Shebal Peh) the various laws relating to charity and the main thing, “Tzeddakah is great as it hastens the redemption” as it states “So has G-d said – ‘Protect Law, Do charity, for My Redemption Is Soon To Come, and My Righteous To Be Revealed.”
Parshas Mishpatim 5752
Seudois Mitzvah
There should be Seudois Mitzvah (“celebrations”) especially of wedding and Sheva Brochois – and we should of-course institute the Jewish custom of inviting to the feast poor.
Shabbos Parshas Teitzei 5751
Kiddush Levanah
Let us explain the greatness of Kiddush Levanah – as our sages have taught “Whoever blesses the new month in time, it is as if He has greeted the Shechina.” – As we say in the blessing of Kiddush Levana, “If the Jewish people merited to receive their Father in Heaven monthly, this would suffice, as such, let us say it standing.”
The Maharsha explains, while we are in exile, we are distant from receiving the Shechina, whereas when Moshiach comes, we are destined to be – like the moon, renewed – hence as we say Kiddush Levana, it is as if we are greeting the Shechina.
This is also one of the reasons we say in Kiddush Levana, “King David is alive and well,” for his kingdom is compared to the moon, and is destined to be renewed like her; and the Jewish people shall return to her Husband (G-d.)
Now we can understand, when we look at the situation honestly – and the conclusion is that the coming of Moshiach depends but on Moshiach Himself – therefore we must add in scrupulously performing the Mitzvah of Kiddush Levana, “As the Jews are destined to be renewed like her” in the complete and final redemption through King David, Melech Hamoshiach.
And to go into greater detail…
Firstly we should wear nice clothing – we should say Kiddush Levana in the street and with as many people as possible – this includes in places where this was not yet practiced. We should also be careful to do Kiddush Levana in the right time – for we find various customs… After three days (of the Moiled) after 7, Motzai Shabbos (if Motzai Shabbos is prior to the tenth of the month…) however if it is afterwards, we are concerned that perhaps the night of the 13th and 14th will be cloudy and we won’t see the moon (so we don’t wait for Motzai Shabbos.) This applies especially to countries where the sky gets covered by the clouds – especially in the winter, so everyone can decide on the best course, and can ask a local Orthodox Rabbi.
And the main thing is – to say Kiddush Levana with the intention to hasten and cuase the immediate arrival of David King Moshiach – though adding and demanding and requesting the redemption – as Kiddush Levana concludes, “And they requested G-d their Lord, and Kind David their king, Amen.”
Shabbos Parshas Noach 5752
Melaveh Malka
The explanation of Melaveh Malka (the meal following Shabbos) based on Drush is firstly the Beis Yosef writes “There is one limb in man, that only benefits from the food on Motzai Shabbos”… this is the Etzem Luz (the Luz bone).
We can explain this based on what it written in Eliyahu Rabba that the Etzem Haluz did not have any benefit from the sin of eating the forbidden fruit (Eitz Hadas.) (For as it only benefits from the Melavah Malka, therefore as the Eitz Hadas was eaten prior…) And therefore it never disintegrates, for the cuase of death was from the Eitz Hadas – but this bone is higher than death, as such when resurrection occurs, the body from it will be rebuilt.
We can ask, if it doesn’t benefit from food, as it is higher than death, then why does it benefit from the Melavah Malka…
The explanation is the intention of the creation of the Eitz Hadas was not only to test man (to not eat from it) but furthermore that man should transform it, as is known, had man waited but three hours (till Shabbos) then Moshiach would have arrived and he could have eaten from it. This is because Shabbos transcends the entity of death – so hence it would have elevated the Eitz Hadas.
Now after the sin, when death unfortunately exists in the world, though Shabbos transcends the level of death, nonetheless in the world where death is found, the Shabbos level doesn’t elevate it.
This is the inner intent of Melaveh Malka – rectifying the sin of the Eiz Hadas – for this meal combines Shabbos and the weekday, for though it is in the weekday, it draws from the holiness of Shabbos.
This is also why the Etzem Haluz, the luz bone only receives her nourishment from Motzai Shabbos, for the rectification of the sin will happen in Techiyas Hamaisim (the resurrection) when death will cease. And this happens through the Luz bone which transcends death – in other words, the idea of this bone is not only that it remains in existence eternally, but it actually is from where the body is rebuilt – that even the body which had the level of death will be refined and rectified to the extent that it will elevate and rise in Techiyas Hameisim and live eternally.
And the power for this is through taking pleasure in the Melaveh Malkah on Motzai Shabbos – that even in a weekday meal we bring in the blessing of Shabbos – a taste of the world to come.
Likutei Sichos 5752
Torah Redemption
And this is the main thing…
The redemption of the Seforim on Hei Teves causes the redemption (similar to a Mitzvah causes a Mitzvah) of all the Jewish people.
The connection of the redemption of Seforim to redemption is as we know that the redemption is caused by the elevation of all the sparks of holiness found within the world, and as all things occur through Torah, therefore it is understood that the redemption of Torah books hastens the global redemption.
Additionally it is self-understood the true redemption of these Seforim is when one learns their Torah.
Based on this we’ll understand how the redemption of these Seforim hastens the complete redemption – as the verse explicitly states, “Tziyon through Mishpat / Torah, will be redeemed.” This applies especially through the studying of Mishnayus, as our sages teach, “the exiles are returned in the merit of Mishnayous.”
Hence Hei Teves is the time to undertake the study of these returned Seforim, as well as Mishnayous, and as G-d sees the resolutions of the heart (that are sincere) so immediately (based on the sincerity of the resolutions) He brings the redemption.
Lighting Shabbos Candles – Tznius
In the Haftorah of Parshas Bishalach it indicates the fundamental Mitzvos that Jewish women do in which merit the redemption will come:
“Devorah the Prophetess… the wife of Lapidus.”
“Why does it mention the wife of Lapidus? To indicate, she would make wicks for the Mikdash (Mishkan Shiloi.) (And for this reason she merited prophecy and the light of Torah, and she judged the Jewish people – the Maharsha.)
The example of this is, in the Mikdash, in the house of every Jew – the Jewish women light Shabbos (and Yom Tov) candles, which light up the entire home – and through this their entire environment and the entire world.
Similar to the wicks in the Mikdash that Devorah made, which lit up the Mikdash and the whole world – and from there (the Mikdash…) light to the world emanated.
“She sat under the palm tree.” “Why Palm tree? – To prevent Yichud (the prohibition for men and women secluding themselves.) (As the palm tree being high and provides no shade (it doesn’t have leaves below…) therefore no one could have Yichud with her (as could happen in her home.”) This is the Mitzvah of Tznius. (As the verse states, “The honor of a princess is within.”) And this is also emphasized in the song of Devorah as she writes, “A woman from here tent / home is blessed.” “Who does this refer to, Sarah, Rivkah, Rochel, Leah,” whom are the foundations upon whom the entire House of Israel is based.
Shabbos Parshas Bo 5752
Joy
We must spread the word everywhere, that we are at the end of all our work in exile…. And we are at the beginning of receiving the reward…. And hence our Avodah (Divine service) should be also in Moshiach matters, firstly …. Making Joyous Farbrengens, especially as they relate to marriage and Sheva Brochois… including the strengthening of the Jewish custom to make a table for the poor (at the wedding…) similar to and in preparation for Moshiach times… when the world will be filled with joy.
Shabbos Parshas Teitzei 5751
To Contemplate
Though our sages say, Moshiach comes when no one is thinking about Him – this does not contradict the need to contemplate deeply about Moshiach. (Firstly to recognize that we are already in the beginning stage of Moshiach, “Moshiach is Here” as all the end points of exile have passed – and we already completed Teshuva – and we have completed our Divine service entirely – with all the details (as mentioned.)) So the reason it is okay to think deeply about Moshiach is because not thinking about him also means, “Beyond knowledge…” meaning after you truly get Moshiach (through thinking and contemplating…) now it is something that is automatic (doesn’t require thinking!)
Shabbos Parshas Balak 5751
Prayer
Another lesson and this is also the main thing vis a vis singing in prayer (which is also called “Rina”) in a way of “Shira” (as is known, the Alter Rebbe would pray with singing) for in addition to the song which is connected with elevating (consciousness, from below to above) now (having completed all the elevations…) we need the song which comes from the attachment and unification with the Higher (G-d) as a preparation for the new song of Moshiach.
Especially when we are praying for Moshiach (especially after all the end dates for Mashiach’s arrival have come and gone… and we have completed all matters of Divine service, as the Previous Rebbe said.) Hence in addition to the longing that we have for redemption, we now must mainly be feeling joy, that the redemption is actually coming, literally this second!
Thursday Parshas Bishalach 5752
Farbrengens
We must spread the word everywhere, that we are at the end and conclusion of all our work during exile… And we are in the beginning stages of receiving the reward – the reward for the Tzaddikim – and as such, we must serve G-d in matters that are about Moshiach… and this is the main thing, amid tranquility and calmness, joy and happiness, which includes joyous Farbrengens and especially in regards to the celebrations of weddings and Sheva Brochois…
Shabbos Parshas Teitzi 5751
Resolutions
And as is the custom in such Farbrengens – we must accept upon ourselves good resolutions to add in all matters of Torah and Mitzvos – and to spread Torah and Judaism and Chassidus to the whole world. And the custom is to mention (prior to undertaking these extra resolutions (for additional activities…)) “If Chas Vishaloim Moshiach will be delayed…” – (then we will do them.)
For we await Moshiach’s coming today! and therefore we clarify that these resolutions (which relate to our service in the exile) are if Chas V’shaloim Mashiach’s imminent arrival is delayed.
Shabbos Parshas Devarim 5751
WAKE
A Jew does not need to be cajoled into doing all he can to bring Moshiach, he merely needs to be awakened, and then automatically he will do everything in his power.
Shabbos Parshas Devorim 5751
Spreading
It can be that a person is Holy in terms of, they work to effect and spread holiness – nonetheless, this can be merely a part of their personal “holiness” (in other words, they believe in spreading holiness – but their essential reason is for them.)
This is the continuation of the verse, that is suffices not, “From Sea to Sea…” rather there also must be the reign from, “The river to the end of the earth.”
The idea is as follows:
We previously brought the explanation of the Rav”e, that the river we are referring to is the river emanating out of Eden – the idea that it flows from Eden is (as the verse continues) “To water the Garden,” namely when the world was created, Eden was the location of man, “And he was placed in Eden to work and protect it.” Generally this actually refers to the whole world, which is called Gani, “My Garden,” the Garden of G-d – as it says, “I have come to my Garden, my sister, my bride.” And this is in fact man’s purpose, “To work it and serve it” that through his Avoida service in refining the world, he reveals and causes that the entire world should be recognized as the Garden of G-d.
This is the meaning from “the River to the end of the earth,” that it is forbidden for a person to lock themselves in their “Holy space” and not be concerned with what is going on around them, saying, “My soul is saved,” “I am in Eden” (where G-d is revealed.) Rather we must serve the “River,” to water the Garden, to rectify and refine the entire world (through the influence of the river which flows from Eden.) And this service brings the completion of the Kingdom of Heaven (G-d’s reign) “He will reign from sea to sea, and the river to the end of the earth,” that in addition to Moshiach’s personal great, “My servant is great and exceedingly wise” he will also cuase the knowledge of G-d to imbue all of humanity and they will together serve G-d, as it says, “They will all serve together” in the speedy arrival of Moshiach.
Likutie Sichois Balak 5751
Teaching
It is well known the explanation from the Previous Rebbe that the reaoson Moshiach is called Dovid (David) is because although he was a king, he refers to himself as a pauper and destitute (he combines exaltedness and humility.) Similarly Moshiach, though he will be teaching Torah to the forefathers as well to Moses!!! nonetheless he equally will be (dedicated to) teaching simple people (again showing the combination of exaltedness and humility.)
Now as we know that the future revelation (in Moshiach) depends on current Avodia (actions) hence it is self-understood that the action that hastens the coming of Moshiach is learning and teaching Torah – both the inner and outer dimension – to everyone – men and women and even children – and this must be done in a humble manner – in other words teaching the other should not be for the sake of the benefit to the teacher, rather for the student. And through this we hasten the coming of Moshiach.
Kuntres Hei Teves 5752
Outreach
There is a lesson in the service of every Jew to bring their fellow Jews closer to G-d… Some say they are ready to teach Torah as long as their ”high” level need not get sullied – some think I am ready to teach Torah as long as the fellow Jew (who though no fault of his, has no knowledge ) comes to the House of Study or the Synagogue etc. but lowering myself to go to his location I can’t (for as this individual being raised so secular is unaware of the need…)
Hence the lesson is, “It is sufficient for the servant to be like the master…” just as G-d in all his honor and glory descended into the most debased (unholy) of all lands Egypt, to redeem them – all so they could be united with him in an infinite and intimate bond through Torah and Mitzvos, similarly every Jew must descend from his level to save the Jewish people, including little children (captured among the falsehood of the secular world) even if while he lowers oneself, his own clothing get dirty (of-course as long as it is within the bounds of Halacha.)
And especially as during Matan Torah, G-d said, “I am G-d Your Lord,” in other words, G-d Himself united with the Jewish people and goes with every individual who is trying to assist his fellow Jews (furthermore G-d is the energy and strength of every Jew – you just need to desire) and through this we hasten the coming of Moshiach.
Likutie Sichois Boi 5752
The Whole Mission
The Kinus Hashluchim must be about:
Firstly the message to all the Shluchim must go forth – Now our sole task is to prepare ourselves and the world to greet Moshiach. In other words, every detail of our Shlichus – in spreading Torah and Mitzvos and Chassidus must be infused with how this brings Moshiach.
This is self-understood from the theme of the Kinus, “All the days of your life should be to bring Moshiach,” every single thing you do, every day of your life – in all its details must be infused with how this brings Moshiach. Not only to await the coming, in which you will then enjoy – rather “To bring…” in other words, do everything in your power to bring Moshiach.
Simply speaking this means – that from this Kinus great resolutions how each Shliach must prepare both himself and his community to greet Moshiach – through explaining the concept of Moshiach – as it is written about in Torah Shbiksav and Chassidus – in a manner others can understand – through teaching / studying about Moshiach.
As this is the current Mission – hence it is understood that it applies to each and every single Jew.
Likutie Sichos Bo 5752
Torah and Mitzvos
And this is the main thing, to encourage Jews all over the world to increase in their Torah and Mitzvos.
Shabbos Parshas Acharie 5751
Torah & Mitzvos
How do we bring Moshiach?
This is also simple.
By adding in Torah and Mitzvos – in learning both more of the outer and inner dimensions, and doing Mitzvahs punctiliously.
Including and especially what is currently relevant – to keep the Jewish custom (as the Alter Rebbe writes about in his Siddur…) to say and study Pirkei Avos – (after Mincha) on the Shabboses between Pesach and Shavous and every Shabbos during summer.
And especially if the Mashpia himself was lacking (in this) then he needs to double his efforts (including the ability to teach others) and generally this refers to the Avoida of spreading Torah and Mitzvos and especially Chassidus as it says that through this Moshiach comes.
Shabbos Parshas Shemini 5751
Live Moshiach
Our current Avoida is to bring Moshiach – we do this by preparing ourselves and our fellow Jews to live Moshiachdik (In a Moshiach mindset.)
Shabbos Parshas Shemois 5752
Saturated
As a result of one completing their personal Avoida (using thought, speech and action) therefore this should manifest in one’s speech – similar to the “Goral which spoke from Ruach Hakoidesh (Divine spirit”) – for as one is “obsessed” with the teaching to “Make your locale Eretz Yisroel” teaching this to his family, to his contemporaries and to his students – to the extent that one speaks about it to everyone they meet – and as this comes from their heart, therefore it enters the heart of the listener.
How much more so is it effective when one is a living example in their personal Avoida.
One’s effect is so great that the listeners too become like the speaking Goral.
Shabbos Parshas Pinchus 5751
Teach
We must spread and teach the whole world that there is a Master Of The World – this includes through influencing the nations of the world to keep the Seven Noahide Laws – and preparing them for the time when the whole world will be G-d.
Shabbos Acharei 5751
Spread Charity
Mishpatim – the individual laws to create peace – which through this redemption arrives – similarly Tzeddakah and compassion – including to encourage the nations of the world to increase in the realm of charity (which particularly following the international agreement to minimize nuclear weapons – so now it is easier to cause that they should increase in acts of charity both in regards to themselves and to the Jewish people. It’s important to note as the Halachic discussion regarding, if Noahides (gentiles) need to keep the Mitzvah of charity – also important to note that on the verse “The kindness of nations is Chatas” Rabbi Yochanan Ben Zakai said “Just as the Chatas atones for the Jewish people similarly does charity for Gentiles.”
Shabbos Parshas Mishpatim 5752
Moshiach is here
We need to publicize everywhere that currently we are at the conclusion of all our work in Exile, and at the beginning of the reward, “The reward of Tzaddikim.”
Shabbos Parshas Teitzei 5751
Why are we speaking about gratitude to G-d for the miracles that He is doing? (I think this was after the gulf war ED.)
First of all we must offer gratitude and praise to G-d, for all the miracles He has already done – this is especially as we currently are close to Chanukah – which is about spreading miracles…..
In addition and this is the main thing, the acknowledgement, the gratitude, and the offering of praise to G-d for the miracles that he does, which in addition to being common decency – this also is important for the coming of Moshiach – as the Talmud says, “G-d desired to make Chizkiyahu Moshiach, but the supernal justice said, “You made so many miracles for him… (he was saved from Sancherev, and was healed from his illness) and he did not sing a song of praise – how can he be Moshiach?!”
Therefore we can deduce, that spreading the miracles that G-d does is necessary for the coming of Moshiach – and therefore we have a fundamental lesson – as we already went through everything and the redemption has not come – it would be exceptionally worthwhile to spread the miracles of G-d – to tell yourself and others and wherever you can, about the miracles that G-d is doing for us – knowing that this will bring Moshiach!
Shabbos Parshas Vayeitzei
We must tell the people of our generation, that we have merited that G-d chose a Baal Bechira who is infinitely beyond the level of the people of the generation to be our Advisor and Judge/prophet of the generation, to give advice and instructions in terms of how the Jewish people and all the people of the generation need to serve G-d.
Shabbos Parshas Shoftim 5751
Today
We must simply announce and spread everywhere – with words that come from the heart – that G-d says through his Prophets to every Jew, “See today I am offering you a blessing” to the extent that this very day, we see with our physical eyes the blessing of redemption.
Shabbos Parshas Ri-eh
Spreading The Need To Accept The Direction of the Judge, Advisor and Prophet in our Generation – and Who
We must spread the messages, firstly to ourselves and then to whomever we can – that we must strengthen our commitment to the directives of the Rebbe (“The Judge and advisor of the generation”) “Who are the kings? – the Rabanan,” (in other words, Mashpi-em) and especially the Rebbe of the Generation – who comes in continuation of the Previous Rebbes – the judge and advisor, and prophet of our Generation.
As the Torah commands us, as mentioned previously, “I will appoint a prophet from among your brethren like you” (Moses) and “I will place my words in his mouth, and He will speak everything I say…” “To him should you obey” and the Rambam writes as a Halacha, that if there is one who has all the qualifications and qualities to be a prophet and shows signs and wonders – as we have seen and continue to see in fulfillment of the Blessings of the Rebbe, “Therefore we do not only believe in him due to the signs etc. but because it is a Mitzva that Moshe Rabeinu wrote in the Torah.” And he said, “If he will give you a sign, “To him shall you obey” or due to the fact, “He will say future events which will occur” (as we have seen this by the Previous Rebbes.)
Furthermore, “When one Prophet testifies about another that he is a Prophet – as it was by the Previous Rebbe and it continues in the following generation through his disciples etc. then he has the Chazaka (established) Prophet, and the second doesn’t need to be investigated – and we need to obey him immediately, “Even prior to him creating a miracle.” “It is forbidden to question him or his prophecy – perhaps it isn’t true… and we cannot over-test him… as it states, “Do not test G-d your Lord as you tested him at Maa-sah but once it has been established that He is a Prophet – you should trust and know that G-d is in your midst and do not question nor doubt him” for the reason we follow the words of the Prophet, are not because these are the words of the Prophet, rather they are the words of G-d-Himself through the Prophet!
[They are not the secondary words of another Prophet, but the words of G-d to him.]
The reason is as previously mentioned, that we need to tell everyone that we have merited that G-d has chosen and appointed a person who is actually infinitely greater than the people of his generation, to be their judge and advisor and the prophet of the generation – to give advice and direction regarding the Avoida (Divine service) of all the Jewish people and indeed all the people of his generation – regarding all matters of Torah and Mitzvos – and how to conduct one’s daily life, both in “Serving G-d in everything you do” and “ensuring all you do is for the sake of G-d.”
Including the most important prophecy – that Moshiach is about to come!
Shabbos Parshas Shofitim 5751
Answers of the Rebbe both in writing and orally
Each One Of Use Must Do All In Our Power To Bring Moshiach
During Dollars/Blessings one said to the Rebbe:
“Maybe it would be a good idea for the Rebbe to got to the Kosel to Daven there with Yidden.”
Rebbe
“I have forewarned that now I am giving you advice, not the other way around.”
Individual
“Chas Vishaloim – I did not mean to give advice…”
Rebbe
“It doesn’t bother me – let people give advice… – people are using this as an excuse to not do what they must.”
“G-d gave you a gift to give people joy through your voice (he was a singer) so why are you looking for additional work for me, you should” (increase your spiritual guidance / effect.)
Individual
“Chas Vishaloim, I am not looking for more work…”
Rebbe
“It bothers me not if one is seeking more work (for me) but people are using this as an excuse to not do what they must – this is not correct!”
The Rebbe concluded
“Do not worry about my upsetness… “Smiled” – Because I am not.”
Its Up To The Jewish People
A Lady cried to the Rebbe:
“Rebbi we relied on you all these years that you will bring Moshiach – now what happened?? (this followed the famous talk where the Rebbe told everyone to do whatever they can as he has done whatever he could.) This is too difficult for us – we desire that you should bring Moshiach.”
Rebbe
“If this is not possible for the entire Jewish people, then how can I??! I am but one person but you here (and the Rebbe pointed with his Holy finger at everyone (indicating you are a public.)”
“But you are the Rebbe… You are our father, and you have to bring Moshiach.”
The Rebbe (pointed with his holy finger at himself) “If I am the Rebbe, then I have stated clearly that this must come about through the Jewish people and through you and through (he pointed with his holy finger at the crowd) through you – may you have good news to report.”
The Message
A very respectable lady came by the Rebbe and she said – whenever she comes to the Rebbe, G-d gives her something to say, but as this time G-d did not, it implies that the Rebbe should tell her.
“This that I must tell you, is that you should see to it that Jews should bring Moshiach and not send the task to me. There should be good news.”
Act
Rabbi Chaim Gutnick wrote to the Rebbe that he was worried about doing activities to bring Moshiach – perhaps they would be incorrect.
“It has already been stated regarding this, “A Judge can only do based on what he perceives; As it states, “The Cohen in his day.”
Spread the message
One of Ana”sh (Chabad) presented Professor Friedman who was on a Sabbatical in Columbia University and was returning to lead an institution under the Department of Education
The Rebbe
“Great Success. And Good News (to report.) As this is a Machoin (institution) it would be good for the workers to prepare themselves to greet Moshiach – and may the professor succeed in this.”
He gave an additional dollar:
“For this new initiative, Blessing and success.”
Moshiach Now
Someone asked the Rebbe for a blessing for the New Year and the Rebbe Blessed Him with a Ksivah Vachasimah Toiva etc.
He replied
“Moshiach Now!”
The Rebbe
“Amen, And even prior to the new year. Do not delay it.”
Remaining
Mr Paiper asked the Rebbe – as Quebec (a province in Canada) seems to be seceding, is it o.k. for Jews to remain there
The Rebbe
“Why should you leave a city in which you live many years – live there until Moshiach comes and then together with Moshiach, we will go (to Israel.)
Until then continue in (Quebec) and in the rest of Canada, and G-d will bless you.”
Heading
To one from Australia the Rebbe said
“Ksivah Vachasimah Toiva – Many good wishes – you should go from strength, to strength – do whatever you can before Moshiach arrives – then we will all go together to the Beis Hamikdosh – so we’ll be able to not have to work in Australia.”
Message
A reporter asked the Rebbe what his message for the people is
The Rebbe
“Moshiach is about to come and therefore we should make our final preparation.”
Moshiach!!
Rabbi Antian wrote to the Rebbe about a camp that he arranged in Tzifas 10 years ago under the banner “I believe with complete faith in the coming of Moshaich”
When the camp ended, and Moshaich hand not yet come, one of the campers who was so enthused about Moshaich and didn’t stop talking about it to the extent that his parents who were not so aware about Moshiach, were worried about him….
So Rabbi Rachamim wrote to the Rebbe:
“Riboinoi Shel Olam (G-d, Master of the Universe…) For a single Jewish child who after thousands of years “when miracles we don’t see” is so desirous of Moshaich – is this not enough reason that Moshiach should have already come.”
The Rebbe replied:
“This is what I mentioned in the known Sicha (Chof Ches Nissan) I will mention at the resting place” (of the Previous Rebbe.)
Likud – Yerushalayim
To a Likud Member who asked for a blessing for Jerusalem
The Rebbe gave him an extra dollar and said, “Give this to Tzeddakah in Eretz Yisroel and travel safely and gather all the good energies and may we be a single unit to bring Moshiach and it should be immediately.”
Jews Will Be Cohanim Gedoilim
To Rabbi Gutnick (Yosef Yitzchok) “You are a Cohen and therefore you are probably preparing yourself to be a Cohen Gadol like all Jews who must become Cohanim Gedoilim as explained on the verse, “A kingdom of Cohanim,” A kingdom of Kohanim Gedoilim – so it is written in the Baal Hateruim.”
Prepare the laws of Kiddush Hachodesh
To Rabbi Keller
“Soon we will have to calculate the laws of Kiddush Hachodesh which we cannot currently do as we do not have an official Beis Din Samuch in Yerushalayim – however try to prepare yourself that you will immediately (when Moshiach arrives) be able to adjucate these laws.”
Rabbi Yitzchok Wolf a Shliach in Chicago wrote to the Rebbe that the students in the Lubavitch Cheder in Chicago are passionate about Moshiach, and the people in the city are discussing that in Lubavitch they are into Moshaich … and we see clearly that when one speaks in a kind and sincere way (it has a good effect) he concluded with a heartfelt prayer that the time has already come for G-d to respond to the request of the Jewish people – that Moshiach should be revealed speedily.
The Rebbe replied
“Continue with good news
I will mention at the resting place (Of the Previous Rebbe.”)
Fasts
One person wrote to the Rebbe that he wished to create fasts for Moshiach – the Rebbe replied
“This is not the custom by Chassidim.”
In reply to a suggestion to create a fast day to hasten Moshiach – the Rebbe replied.
“The opinion of Chabad is to not cuase pain to the Jewish people through fasting etc. (besides that which one must and there is no choice…) however in this case” (where Moshiach can be brought through joy ED.)
“I will mention at the resting place.”
Children
A child asked the Rebbe what he could do to bring Moshiach
The Rebbe replied
“Learn much Torah, Moshiach will be hastened.”
Moshiach Classes
Rabbi Michoel Seligson wrote to the Rebbe regarding a class he was giving about Moshiach to both Jews and Gentiles – the Rebbe replied
“May you send good news regarding all of this and add (increase your success) – I will mention at the Tziyion.”
One of Anash wrote that he has classes on Moshiach – the Rebbe replied
“Continue to send in good news and add (in it) the time is appropriate (for this) I will mention at the Tziyoin.”
A report was sent to the Rebbe regarding a class of Temmimim (Chabad students) regarding Moshiach and education – the Rebbe replied.
“I received it – many thanks.”
The Rebbe underlined the last two lines of the letter which was a request for Moshiach and wrote, “I will mention at the Tziyon.”
Shluchim Office
On a report by the Shluchim office (90 ideas about Moshiach for children) the Rebbe replied
“It should be with extraordinary success – the timing is appropriate – I will mention at the resting place.”
To a member of the Likud vis a vis Jews leaving Syria
The Rebbe
“The way to succeed in this – though it is not a natural means – is to gather all the Jewish people in Israel – men women and children in a campaign for Torah and Mitzvos. This gathering itself will gather (and prepare) them to greet Moshiach and receive all good news.”
Moshiach class
To a group of Students in 770 who wrote regarding a class they had about Moshiach
“Continue and add and the time is appropriate – I will mention it at the Tziyoin.”
International Campaign
There was an international campaign by Yeshivah students to be studying over 24 hours (using different Yeshivas in different time zones) on Moshiach
To their report the Rebbe replied
“In proximity to the 15th of Av (when Torah is added…ED.) I will mention at the Tziyoin.”
On the final report of the International Campaign
May it all be with great success and the times and the matters are appropriate and may it be G-d’s will that this will be in a way that fixes the world forever – I will mention at the resting place.”
To Mr. Bornshtein who brought the Rebbe Kitoires
The Rebbe said:
(He gave him an additional dollar,) “This is for the Sefer (book) based on what it says in Sanhedrin.” The Rebbe turned to Rabbi Groner (who received the Ketoires) and said, “He needs the ketoies back,” and then said to Mr Bornshtein, “You need to have the Ketoires as you need to show it to others – that another person can use it. If it will be here it will go to waste – if it is by you, you will use it from time to time to teach about the Beis Hamikdosh and the Mishkan (he gave him an additional dollar and said) “Good news, much success.”
The Rebbe Replies Re Books
The Rebbe’s Reply To Rabbi Sholom Dovber Volpe from Kirat Gat who sent the Rebbe his book “Yechi Hamelech,” on the laws of Melachim regarding Malchus Beis Dovid and Moshiach.
“It was received and many thanks many thanks.”
Regarding Dvar Malchus relating to concepts in Moshiach Part 3 the answer was:
“It was received and many thanks – I will mention on the Tziyoin for great success.”
Regarding the new edition of Beis Chayeinu, “To live with times of Moshiach”
“I will mention it at the Tziyoin – much success – the time is auspicious – the day before the 15th of Menachem Av etc.”
To Rabbi Yona Avzton Sichois In English on the book “From Exile To Redemption”
“I received it and many thank
I will mention it on the Tziyoin
The time is auspicious etc.”
To Sichois In English on their translation of Golah to Geulah
“You caused great Nachas – I will mention at the Tziyoin.”
The Rebbe’s replies to the reports of increases in Torah and Mitzvos to bring Moshiach
“It was received and many thanks.
The time is auspicious and the matter.
I will mention at the Tziyoin.”
Report
A reporter asked the Rebbe if he has a message
The Rebbe
“Write about the coming of Moshiach.”
Reporter
“When will he come?”
Rebbe
“Write about the preparations to his coming.”
Reporter
“When will he come?”
Rebbe
“When he comes is up to him, but what each of us must do is add in Torah and Mitzvos – this will hasten his coming and G-d will bless you.”
Kiddush Levana
On the report about Kiddush Levana in the streets of Detroit
“May it be fulfilled in each of the participants, they requested G-d and David their King and they found.
I will mention it on the Tziyoin.”
To a Shliach that made in many of his locations Kiddush Levana
“And they received at that time the Shechina – I will mention it at the Tziyoin.”
Melaveh Malkah
In reply to the announcement of a Melaveh Malka for greeting Moshiach through Nishei Chabad of Paris – the Rebbe replied:
“It should be with succuss
And the time is appropriate
I will mention at the Tziyion.”
CNN
CNN approached the Rebbe and asked for his message to the world:
The Rebbe
“I already printed it – it was printed in the papers all over the world.
If you wish to repeat it, say that “Moshiach is ready to come now – and from our part what we must do is add in the field of goodness and kindness.”
“So people should do goodness and kindness, so he should come?”
“Do a bit more and then he’ll come immediately.”
Children
Regarding what is written in Sefer Minhagim, “In the month of Adar…. One makes a Chupah through the month. (If this also applies to the first Chodesh/month of Adar?)
The Rebbe replied:
“I have not heard clearly… – in my humble opinion in our time, the earlier one makes a wedding the better […] especially that they have already made the Tenaim (and even just the decision to do this and the closeness (between the couple) that it causes (makes it worthwhile..))
Our sages say, that concluding the bringing souls into bodies (having children ED) brings Moshiach – the complete and final redemption.”
Invite
A lady said to the Rebbe that she sent an invitation to Moshiach to come to her son’s wedding…
“Yes.. it’s a correct thing.”
The lady
“But he didn’t come.”
The Rebbe
“Send him another invite when you have your next Simcha (celebration) and certainly He will come before.”
Dancing
Regarding a celebration for the 12th of Tammuz in a way of joy and dancing in the streets of the city as a preparation for the coming and revelation of Moshiach
“May it be with great success and the time is auspicious and the matter – I will mention at the Tziyion.”
On a report from the international campaign to bring Moshaich, that wrote about dancing in 770 – the Rebbe replied:
“May you continue
And add.
I will mention at the Tziyoin.”
Accepting…
To Anash of South Africa who requested to know regarding the acceptance of the Yoke of Kingship for the hurrying of the revelation of Moshiach – the Rebbe replied:
“This depends on the circumstances of each locale, and Chabad locally should decide.”
Advertisements
To Rabbi Gutnick who wrote to the Rebbe regarding advertisements in the media about Moshiach:
The Rebbe wrote:
“It was received and many many thanks
And it is appropriate – and in this case (advertisement) it is visible and very apparent, beginning with “I” and afterwards “My beloved” – and may it be G-d’s will that it will be (from my Beloved) DOUBLE (and therefore TO SUCCESS/REDEMPTION) for double is redemption – I will mention at the Tziyoin.”
Regarding the advertisement about Moshaich that was written in English in the papers
“It was received and many many thanks
And it is appropriate – and in this case (advertisement…) it is visible and very apparent, beginning with “I” and afterwards “My beloved.”
Rabbi Rap presented Mrs. Yehudis Muzs from the owners of Yediot Acharoinoit
Mrs. Muzs told the Rebbe
“You blessed me last year and from the time of the Blessing, the paper is succeeding and circulation is increasing.”
The Rebbe
“Your paper is called “The Final News…” What will happen in the end is Moshiach will come. So prepare an empty space in the next edition, for this itself will hurry His arrival as He will know that there is already space for the announcement of His arrival – this will pave for Him the way.”
The Rebbe gave an additional dollar, “Much success for the final announcement that will soon arrive.”
Rabbi Yerachmiel Binyaminson presented the advertisement for many things vis a vis Tzivois Hashem
The Rebbe gave an additional dollar: “This is for all the advertisements – and this is a good advertisement for Moshiach.”
Nishe Chabad Gathering
To Nishei Chabad in London – regarding their organizing a week of study for women to hasten redemption:
“Received and you should publish (the contents) and many thanks.
May it be with great success.
And certainly you are in touch with N’ishei Chabad here to understand regarding their gathering that was recently held here.
I will mention at the Tziyoin.”
Activities
To Rabbi Yosef Karasik on his report regarding activities to bring Moshiach
“I will mention at the Tziyoin and you should publish and receive the Torah with joy and meaningfully.”
Regarding activities to hasten the coming of Moshiach:
“May it be G-d’s will that you achieve with all this the effect (bringing Moshiach ED.) etc. the time is appropriate etc. I will mention at the Tziyoin.”
Chapter 3 King Moshiach
G-dliness
It is known that this that all the gentiles were humble to King Solomon – they were humble to the revelation of the Infinite Light which shone through him.
Similarly it is regarding those who came to him from all the nations to hear his wisdom.
The true reason that they came to him was because they were attracted to G-dliness (like it states regarding Moshiach, “And all the nations will flock to him,” the reason they will all flock to him – is because they will be attracted to G-dliness.)
Kuntres Yud Tes Kislev 5752
His essence is one with G-d
We can say regarding Moshaich – that in addition to the revelation of the name of Moshiach, to the extent that it is connected to the Yechida (the general Yechida) there is also the essence of Moshiach – which is one with the essence of G-d (see Sefer Hamitzvos of the Tzemach Tzeddek, the Mitzvah of appointing a King, at the end… “In Moshiach, you placed the essence of the infinite light.”)
Erev Rosh Hashana 5752
Moshiach Hashem
Moshiach has within himself (also) the category of a Shliach (messenger) which is reflected in the connection and unity of two things (the connection of Ma”h and Ba”n.) On one hand he is an independent identity, so to say a soul in a body, “flesh and blood” … and simultaneously – he is the messenger of G-d (and as we know the principle – particularly this applies to Moshiach) literally G-d.)
Chayei Sara 5752
Permanent
In the Parshas Hashavouah – Tazriah Metzoirah – it is emphasized the redemption “Tazriah” – “When a women is Tzariah and gives birth to a male” – as is known, that giving birth (“gives birth”) hints to the redemption, as it states, “Tziyoin gave birth to her children.” And the birth of a male indicates on a powerful strength (male) of the complete and final redemption, an eternal redemption that has no exile after it, through Moshiach. In other words, the birth of a male hints to the birth (revelation) of the soul of Moshiach which is from the highest level… the realm of male.
Parshas Tazria 5751
Moshiach – Essence
The idea ,“All the days of your life should bring Moshiach” is revealed in that as soon as one awakens – one’s essence/soul awakens (in the morning) that one’s essential identity is revealed – and only the essence – a person feels in the breath – in the air, the idea of Moshiach – the air of Moshiach – in the words of our sages, “The spirit of Moshiach.”
Now “the air (spirit) of Moshiach” is greater than the “light of Moshiach” for the light of Moshiach refers to the revelation of Moshiach, through his actions (for example, “He will fight the wars of G-d,” until “he succeeds” etc.) however the air of Moshiach shows on the essential (life-force) of Moshiach. In other words, the revelation of his identity (his identity/existence) which existed even prior to his kingship ) as King Moshiach – and after his identity is revealed (the air, which is infinitely higher than the light…) then begins his revelation through his actions (the light of Moshiach.)
Parshas Toildois 5752
The First
Already in the beginning of creation it states, “And the spirit of G-d hovered over the water” as it states in the Medrash, “This is the spirit of Moshiach.”
Let us note, that only after this does the verse state, “And G-d said, “Let there be light, and there was light” in other words even before the light was in the world there already was the “spirit of Moshiach”!
Conversation with Chief Rabbi of Israel 5752
Moshiach – A real person
Moshiach…. is an independent identity, sort of a soul in a body, “flesh and blood” as the Rambam said, that “Moshiach is a king from the House of David who studies Torah and does Mitzvos like his ancestor David etc. and will fight the wars of G-d,” which proves that he is in a world, in which there are antagonists, whom he must fight against and succeed.
Chayei Sara 5752
His Qualities
“Metzoirah” is the name of Moshiach during Galus – for Moshiach Himself is 100% complete (righteous/good) as it states, “My servant will be wise, he will be exceedingly exalted.”
Tazriah 5752
The Greatness of Kingship and the Greatness of Peace
The Rambam writes that Moshiach is from both the House of David as well as the descendant of Solomon.
The descendant of Solomon (mystically speaking means) in the times of King Solomon was similar to the time of the complete redemption – in his time there was peace which is why he is called Solomon.
The reason for this is because Shlomoh had the completion of wisdom – he was wiser than any person and through this all the nations to him were humble – he did not need a war. Similar to the completion that will exist when Moshaich will come – and this is necessary for the completion of the kingship.
Based on this we can understand the reason the Rambam write that Moshiach comes from the House of David and is a descendant of King Solomon, for by Moshiach will be the completion of the kingdom (David) and the greatness of Solomon (peace.)
Moshiach will have from the qualities of David – kingship (as it states, “There will be one king over them all – the nations will no longer be divided into two kingdoms – and my servant David will lead them forever”) and the benefit of Solomon – Peace, through that Moshiach will have the completion of the kingship including the wisdom of Kingship.
Shabbos Parshas Emor 5751
A Prophet like Moses, and Wiser then King Solomon
The Rambam Paskens (Halachic/legal decision) “The king that will come from the descendent of David (the King Moshiach) will be wiser that King Solomon (till the completion of the idea of intelligence) and he will be a great prophet similar to the level of Moses.”
Kuntres Inyan Torasoi Shel Moshiach 5752
“Even Greater Than Moses…”
Especially after prophecy returned to the Jewish people (as explained in the letter to Yemen from the Rambam) which is in preparation for Moshiach – the prophecy that will be by Moshe, “Who is a prophet similar to the level of Moses” (and in Tanchuma it seems that he is actually a greater prophet than Moses (and this needs to be researched.))
Shabbos Parashas Shofitim 5751
He Already is A King
Moshiach is in the time and place of exile… “If Moshiach is from those who are living, he certainly is like Rabeinu Hakadosh,” and based on the Halachic ruling of the Rambam – “If a king arises from the House of David etc.” in other words, he already is a king.
Shabbos Tazria 5751
King – Meaning Strength
King Moshiach – this indicates about the strength and power of redemption without considering any limitations – as our sages say, “A king speaks, a mountain is uprooted” that even a mountain, in other words, the strength of an enemy is uprooted (from one place to another – from a non-spiritual to a spiritual “place” which is the idea of transforming darkness to light ) through a king.
Moshiach has two aspects
“King” – King Moshiach – this indicates that his giving is in a encompassing manner which happens through the nation being humble to him.
“Rabbi” – that he will teach everyone Torah – this show on his influence being personal which occurs though the learning of Torah to the extent that it is considered as if he gave birth (to his students.)
Parshas Tazria 5751
The Messenger of G-d
Moshiach is a Shliach – through him is completed the complete concept of Shlichus – the connection of Mah and Ban [this began with the Shlichus of Eliezer, of the marriage of Yitzchok and Rivkah] the Shlichus (mission) of G-d to bring the complete redemption, which then will be the compete unity of Soul and body – the Jew and G-d, completely as one.
And also in this world – it is the completion of the recognition of G-dliness in the physical world, in a way that the entire world becomes a dwelling for G-d below.
Based on this, it is understood why Moshiach himself (also has the category of a Shliach (messenger) which is indicated in the connection and the unity between the two things (the unity of Mah and Ban) on one hand he is, his own person so to say, a soul in a body – “flesh and blood” [as the Rambam Paskens that Moshiach is a king from the House of David who studies Torah and does Mitzvos, like David His ancestor etc. and “Fights the war of G-d” which proves, he is in a world in which there are enemies – for which reason he must engage in battles and triumph.” Together with this – he is literally the messenger of G-d, literally like Him.
For in order, for him to create the unity of the soul and the body by a Jew (through “He will get all the Jewish people to follow Torah and strengthen its foundation”) the connection of the spiritual and the physical in the world – he must also have these two things and their unification together.
Based on this, it is understood why Moshiach Himself also has the category of a Shliach.
And now we can understand the intent of Mosses’s request “Please send Moshiach (to redeem the Jewish people.”) With this request and suggestion, Moses wished to effect – and in fact did – the connection of the first and final redemption (Moshe and Moshiach.)
Moshe was the idea of Chochmah (the wisdom of Torah) as it states, “Remember the Torah of Moshe my servant,” and “Moshe received the Torah from Sinai.”
Now Moshiach on his own – is (mainly) the idea of Kingship – as it states, “A king from the house of David will arise…” Now we can say, that this is similar to the difference between a Mashpiah (Chochmah, the top of the Sefiros (wisdom, a source ED.) and the benefit of the receiver (Malchus) similar to the difference between the light of the sun (giver) and the light of the moon (receiver, Malchus, which is connected to Dovid, King Moshiach.)
“Moshe received the Torah from Sinai and gave it over etc.” He received the whole Torah, and it is the source of all beneficence, and from it the power for all matters derive, including the power of redemption (including the final redemption):
The idea of Moshiach, is the final redeemer, for he comes after the Avoidah (Malchus, the last of the Sefiros) at the end of the era of Galus. However he has the quality of the receiver which through his humility he includes within him all the influences from heaven – actually the light of the receiver derives from a level which is even higher than the light of the Mashpia – as it will be revealed in the complete and final redemption, “When a female will be above the male,” the greatness of the body of the Jew (relative to his soul) that specifically in it is found the power of the infinite – to the extent that when Moshiach comes, the soul will be nourished from the body.
As such specifically Moshiach can bring the redemption – the redemption and completion of all matters – including Moshiach himself.
And we can say, that as Moshe succeeded to effect “that the final redeemer is the first” (as previously mentioned) so now the unification of these two matters and qualities – that Moshiach included within himself these two qualities and benefits (that in addition to being a king he (also is) a Rabbi (Chochmah) and will teach Torah to everyone, including Moshe Rabbeinu, and the forefathers etc. [and similarly, Moshe has the benefit of being a king…]
And this is hinted in that also Moshiach is the Gematriah (numerical equivalent) of Shliach – with an extra 10, for the completion of the revelation of Moshiach is, through that he fulfils his mission as a Shliach with all the ten soul powers, from Chochma until Malchus.
Parshas Chayei Sara 5752
Tzemach Tzeddek
The name Tzemach Tzeddek [as his name is called, based on his Torah] is the name of Moshiach who is called Tzemach and called Tzeddek (“Tzemach” – “His name is Tzemach.” “Tzeddek” – “And Tzeddek (justice) will be his gird.)
Erev Rosh Hashana 5752
Sitting between the poor in Exile
The Gemerah says, “what is the sign?” (of who is Moshiach…) He is sitting with the poor who suffer illnesses, and he is also afflicted, as it says, “He is afflicted from our sins” and it says, “he carries our sins” – from here we understand, that Moshiach is here in the time and space of exile …” that he suffers the pains of Galus.”
Tazria 5751
In every generation there is Moshiach
As it states in Gemarah regarding Rabbi Yehudah the Nasi – Rav said, “If Moshiach is from the living, he will be Rabbeinu Hakadosh” …the Nasi (Rebbe) of the generation.
…See Sidei Chemed there, “In this way people would assume in every generation… in the generation of Rabbeinu Hakodesh people knew that he was a candidate… and similarly in every generation there must be one person who is ready (to redeem the Jewish people) in case they merit.
Kuntres Mikdash Me-at 5752
Moshiach
In addition to what is explained that there exists the identity of Moshiach in the spark of Moshiach (the level of Yechidah of the soul) within every Jew … the existence of Moshiach Himself (the all-inclusive Yechida) is there as is known that “in every generation, a person from the lineage of Yehuda is fitting to be Moshiach.” “An individual who due to his righteousness is fitting to be the redeemer, and when the time comes, God will appear to Him and send him etc.” and if not for negative side matters which prevent His revelation, He would be revealed and literally be Moshiach.
Shabbos Parshas Vayeira 5752
Moshiach – Name
“The students of Rabbi Shiloi said that the name of Moshiach is Shilo. As the verse states “Until Shiloi comes” the students of Rabbi Yanai said, “Yinoin is his name” (and Rashi explains. “Yinoin is like Yanai, for all students were finding a verse that showed their Rebbe’s name is Moshiach.) As it states, “May his name be forever before the sun, Yinun is his name.” The students of Rabbi Chanina said, “Chanina is his name,” as it states, “As I will give them Chanina” and others say “Menachem the son of Chizkiyuhu is his name,” as it states “For distant from me is Menachem, that heals my soul.””
See also Yerushalmi Brochois Chapter 2 Law 4 … and see also Likuitei Levi Yitzchok on the teaching of our sages, page 106, “All these opinions are true and each are the words of the living God.” See there.
We Chassidim continue vis a vis our Rebbes, especially the Previous Rebbe, “Yosef is His name, as it states, “Hashem will once again stretch forth his hand etc. And gather the dispersed of Israel etc.” Yitzchok is his name, as it states, “Then joy will fill our mouths.””
Shabbos Parshas Tazria 5751
Moshiach = The Rebbe
“Our Rebbe,” the leader of the generation is also the Moshiach (redeemer of the Jewish people) in (or, of) the generation, like Moshe Rabeinu… (the first leader,) “The first redeemer is the final redeemer,” as is known, that in every generation there is one who from his righteousness can be the redeemer of the Jewish people, and when the time comes, God will reveal Himself to this person and send him. Etc.”
It would make sense that this person is the leader of the generation as it clearly states in the Talmud regarding Rabbi Yehudah, the leader, “Rav said ‘if Moshiach is from the living than it is like Rabbeinu Hakadoish’” (in other words) “if Moshiach is from those that are currently alive it certainly is Rabbeinu Hakadoish, the leader of the generation.”
Kuntres Mikdash Meat 5752
Definite Moshiach
May it be God’s will that from the very resolution in the matter, we will immediately receive the reward of the Rambam’s words in the end of his book, that as we already have “The king from the House of David who is knowledgeable in Torah and does Mitzvos like his ancestor David… and will compel all the Jews, to go in its way and strengthen its foundation and fight the wars of God…” then it… “Most probably that he is Moshiach” that he should be already “definitely Moshiach” that as “he has succeeded and built the Beis Hamikdosh in its place and gathered the Jewish people…” and he will fix the entire world.
Shabbos Parshas Shemois 5752
Menachem is His Name…
So may it be to us, the coming of Moshiach immediately, with all the explanations of “Miyad” (immediately) included the Head Letters of the general generations,
Moshe,
Yisroel, (the Baal Shem Tov)
and David (King Moshiach.)
And especially even more so, regarding our generation – that in the head letters of Miyad is hinted the three stages (mentioned previously…) the connection to the Previous Rebbe, the leader of our generation.
And based on the order of what is closest to us, Moshiach (Menachem is his name) Yosef Yitzchok and Dovber (the second name of the Rebbe Rashab of blessed memory) and all the explanations in Mamesh… and to begin with Meyad Mamesh (Immediately Now) Literally speaking, Mamesh Mamesh Mamesh!
Shabbos Parshas Mishpatim 5752
Moshiach – Shliach
Moshiach is the Shliach (representative) that through him the completion of the concept of Shlichus is fulfilled – the Shlichus (mission) for God to bring the complete and total redemption.
Shabbos Parshas Chayei Sara 5752
The Future
…Moshiach’s coming will also effect the past – for even though, that in this second Moshiach has not come, but when He comes (in the next second…) he will innovate (through placing the Alef of God) into also the previous second (the time in exile) which will then be elevated into the era of redemption.
The Rebbes Blessing – Erev Rosh Hashanah 5752
In Chassidus it explains the reason why Sedoim was punished – that they were completely eradicated and destroyed! – for their behavior which was opposite to peace and unity is similar to the universe of Tohu. In Tohu, “Each one was for themselves – ‘separated entities;”…and this is the idea of the destruction of Sedoim and Amoirah etc. which is similar to the destruction of the universe of Tohu…which ultimately its purpose (of being created) was “to be destroyed… in order for a rebuilding” to build the world of Tikkun, which is the side of unity and integration etc.
…Based on this we can explain what is written about in Yechezkal that in the future, the cities of Sedoim will be resurrected, “And I will return their dwellings, the dwelling of Sedoim and her buildings,” for the inner intent of the dwelling in these cities is that in the time of redemption they will be revealed, the light of Tohu – however it will then come in a way that they come into Tikkun (built not destruction.)
And this is also what it states in the Medrash, “I have found David my servant, where? In Sedoim.” Seemingly this is perplexing, why exactly is there a connection between King David and Sedoim?
But this relates to the deeper specialness of Sedoim, namely the revelation of the Lights of Tohu, and therefore, “I have found him in Sedoim” for this is the idea of King David Moshiach – through him will be the revelation of the lights of Tohu (which transcends all limitations) but they will descend into the containers of Tikkun.
Likuitei Sichois Vayeira 5752
High in Low
Though Moshiach will be a great prophet he will also be exceedingly wise… even more than King Solomon (the wisest living person) and therefore he will teach Torah to everyone.” This means that the new Torah that will be revealed by him in a prophetic way, will be drawn down and come into also the wisdom of a human.
Kuntres Toirah Chadasha 5751
Revealing
The revelation of the oil of Torah on Chanukah (and this increased in later generations on) Yud Tes Kisleiv is (not only due to the necessity and importance of this matter, which occurs due to the increased darkness in the world, but) also and primarily due to the fact we are getting ever closer to the coming of Moshiach, who is called “Moshiach,” as he is anointed with oil, as the verse states, “With holy oil I have anointed him” and through him will be the main revelation of oil (the greatest secrets of the Torah…) that he will teach the secrets of the reasons, and the deepest hidden truths, to the extent that in that era (of Moshiach….) the entire preoccupation of the world will be but to know God.
How much more so, the Jewish people who will be great scholars and know hidden secrets and understand the intent of their Creator etc.
In other words, that the main study then will be in the greatest secrets of the Torah.
Shabbos Parshas Mikeitz 5752
New Torah
Moshiach will teach the “New Torah” in a way that the new Beis Din (Sanhedrin) which will be established in Yerushalayim will comprehend, and therefore they will judge according to their understanding.
Kuntres Torah Chadasha 5751
Greatest in Torah
Obviously the Rosh Yeshiva, the Head of the Beis Din, the leader that will be in place of Moshe Rabeinu – the King Moshiach – will be even greater in wisdom than all the previous heads of the Beis Din in the previous generations (as the Rambam writes in his explanation of Mishnayous (Idiyois Chapter 1, Mishna 5) in his explanation, “Greater In Wisdom”) including also greater than Moses (in wisdom) as we know, Moshiach will teach Torah also to the Tannayim and Amuraim etc. and Moshe Rabeinu.
Kuntres Yud Tes Kislev
All nation will come to hear his Torah
It is known that this that all the gentiles were humble to King Solomon – they were humble to the revelation of the infinite light which shone through him.
Similarly it is regarding those who came to him from all the nations to hear his wisdom.
The true reason that they came to him was because they were attracted to Godliness (like it states regarding Moshiach, “And all the nations will flock to him,” the reason they will all flock to him – is because they will be attracted to Godliness.)
Kuntres Yud Tes Kislev 5752
“He will rule from sea to sea and from the river to the ends of the earth” and Rashi explains in our Parsha that this verse refers to Moshaich, and this is the intention in the prophecy of Bilaam “And from Jacob will rule…” “And there will be another ruler from Jacob… this is about the King Moshiach upon who it is written ‘He will rule from sea to sea.” We also find this terminology in the Prophecy of Zecharya, which explicitly speaks about King Moshiach, “Behold your king will come etc. a poor person riding on a donkey etc., and He will rule from sea to sea, and from the river to the ends of the earth;” this is also mentioned in the Rambam, in his explanation of the verse (in the prophecy of Billam) “And He will uproot all the children of Sheis” “This is the King Moshiach, which says on him that ‘he will rule from sea to sea’”.
Clearly speaking the point is that Moshiach will rule the entire world. Like the Even-Ezra says, “From the south sea, which is called the red-sea to the north sea, which is the Ukyanus sea and from the river which goes from Eden which begins in the East until the ends of the earth, which is at the end of the west.”
Likuitie Sichois Balak 5751
He Will Get The World To Serve God
…And this Avoida brings about the completion of the Redemption – Kingship of Moshiach, as it says, “He will rule from sea to sea and from the river to the ends of the earth” that in addition to the completion of Moshiach Himself… “My servant will be very wise he will be extremely exalted;” he will, “Fix the whole world, so the whole world can serve God simultaneously,” as it states, “For then I will transform the nations etc., for all to call in the name of God etc.’ in the complete and final redemption speedily in our days.”
Likuitei Schois Balak 5752
World-Peace
This idea (“They will beat their swords into plowshares and nations will not have war with each other ever again etc.”) will come about through the actions of Moshiach Himself, as it is written in the beginning of the Passuk, “He will adjudicate between the nations, and He will educate many nations” (this judge is Moshiach … who will rule the nations. And he will educate them and say that those who are doing evil should stop … and due to this there will be no more wars, for he will cuase world peace (or peace between warring parties) and instruments of war will not be necessary and they will cut them up and turn them into tools to till the ground.”) For “In the end of days, good will be the mountain of God etc. and all the nations will flock to it and many nations will say ‘Let us go up to the mountain of God to the House of the God of Jacob and we will learn from his way and go in his way,’ for from Tziyoin Torah will come forth, and the word of God from Jerusalem;” “And the teacher will be the King Moshiach, upon whom it is said, “He will judge.”
Shabbos Parshas Mishpatim 5752
Strong!
King Moshiach – this indicates about the strength and power of redemption without considering any limitations – as our sages say, “A king speaks, a mountain is uprooted” that even a mountain, in other words, the strength of an enemy is uprooted (from one place to another – from a non spiritual to a spiritual “place” which is the idea of transforming darkness to light ) through a king.
Shabbos Parshas Tazriah 5751
There can be no enemy
As the entire life-force and existence of the kingdom and all matters of the kingdom depend on the king, therefore it is self-understood that in actual fact there can be no enemy of the king, for the entire existence of the enemy (as it appears to the naked eye) comes from the king.
Shabbos Parshas Tazria 5752
Battle
We can also say that because we are getting close to the coming of Moshaich this is also the reason that the darkness in the world is increasing.
Because of the strength of the holiness, there has become also a strengthening of the other side which opposes the coming of Moshiach, and we must fight with the enemy which is the concept of, “Fighting the wars of God, until he succeeds.”
Shabbos Parshas Mikeitz 5752
The Torah Prophesized
One of the matters which is unique in Parshas Balak (especially the part of the Parsha which is connected to the day of Shabbos) that the Torah clearly speaks about Moshiach – as the Psak (ruling) of the Rambam, “The king Moshiach… the Torah prophesized on him… in Parshas Bilaam it says, and there he prophesized about the two Moshiachs, the first Moshiach which is David who saved the Jewish people from their problems and the second Moshiach that rises from his descendants (in the end) and there it says, “I see him but not now” – this refers to David “he will come but not close” this refers to Moshiach. “He will crush the princes of Moav” this refers to David .. “and he will uproot the sons of Sheis” this refers to Moshiach “and he will inherit Edoim” this refers to David “and he will inherit etc.” this refers to the King Moshiach.”
Shabbos Parshas Balak 5751
Moshiach Must Come From The Perspective of a Mitzvah
As the Rambam explains, that the Torah prophesizes about the coming of Moshiach, “As it states, ‘And God will return your captives etc.’ and continues “Even in Parshas Billam it says ‘And there he prophesized etc. (and he explains at length the explanation of the verses) then in the following law he adds, “And also regarding the refugee cities (Ari Miklat) it states, “If God, will expand your borders, and add an extra three cities etc.” Now this never occurred and God doesn’t give us commandments for no reason. Therefore one must conclude that this commandment will occur when Moshiach comes, for then the addition and completion of the Mitzvos of the city of refugee will occur.
Now this was explained at length elsewhere that by adding the proof from the Ari Miklat, it is emphasized that the coming of Moshiach is a necessity, also from the Mitzvahs of the Torah (in addition to the fact that the Torah prophesized about it…) for in order to properly fulfil the Mitzvah of Arie Miklat (“He will add an extra three cities”) this will be “when God expands your boundaries” in the days of Moshiach, and as the promise of redemption is a detail and part of a Mitzvah of the Torah, therefore it has the power of the eternity of the Torah itself! As the Rambam writes in the end of the matter, “And this is the main thing, that the Torah, its laws are eternal, we do not add nor subtract from them.” (It is a Mitzvah that stays eternally – it has no addition nor detraction, nor change.”)
Kuntres Torah Chadasha 5751
Moshiach Awaits Eagerly To Redeem
From here we learn that Moshiach is within the time and space of Galus and in a state of Golus – that he is suffering the pain of Golus and is awaiting with baited breath to be revealed… and therefore “he unravellers one bandage to cleanse his wound and then wraps it and then unravels the next (but not two at the same time) for he hopes maybe I will receive the instruction to redeem the Jewish people” (and then they will not have to wait for the wrapping of two bandages.)
Shabbos Parshas Tazriah 5751
His Revelation
…And “Metzoirah” – as it states in Gemerah, “What is the name of Moshiach? “The Metzoirah of the House of Rebbi” as it states, “Always our sins he has bore and yet we accounted him as plagued, smitten by God and oppressed.” “What is the sign (who Moshiach is?) He is sitting with the paupers and suffering ailments.” “They are afflicted and he too is afflicted, as it states, “He is afflicted from our sins, and it is written, “He bears our sins.””
Most especially – the continuation of the verse, “This is the law of the Metzoirah in the day of his purity” to the extent that the custom is to read this Parsha calling it the name the Parsha of Tahur (Purity) for “Metzoirah” is the name of Moshiach in the time of exile – that though he himself is 100% complete, as it states, “My servant will be very wise, exceedingly exalted” nevertheless he suffers and feels personally the pain of Galus: “And the day of his purity” (“that he is cleansed from the impurity of Tzaaras, from The Tzaruah”) this refers to the situation of Moshiach when he is revealed, and redeems the Jewish people in the complete redemption.
Shabbos Parshas Tazriah 5751
The Designation of Moshiach Occurred
The designation of David King Moshiach already occurred as it states, “I found David my servant, with holy anointing oil I anointed him…”
Shabbos Parshas Mishpatim 5751
Moshiach is Revealed
Based on the announcement of the Prevoius Rebbe the leader of our generation the Moshiach of our generation, we have already completed all the matters of Avoidah and we are standing prepared to greet Moshaich – so therefore in these days (as previously mentioned (in the talk…) all problems and limitations (for redemption) have dissolved etc. as such we have (not only the existence (identity) of Moshiach, but also) the revelation of Moshiach… and now we must but…
Shabbos Parshas Vayeira 5752
The Point of the Announcement Yechi Hamelech – The Revelation of His Identity
The Haftoirah of last week concluded with the announcement “Long live My Master The King, David, Forever” – symbolizing the entire of the kingship of David, in the continuation through the Kingship of Solomon, that the completion of this is with the King Moshiach who is “From the House of David and the descendent of King Solomon” which the point of this announcement is the revelation of the identity of King Moshiach.
Shabbos Parshas Toildois 5752
Answers in writing and verbally (not Mugah / Edited by the Rebbe)
Moshiach is ready to come
CNN approached the Rebbe and asked for his message to the world:
The Rebbe
“I already printed it – it was printed in the papers all over the world.
If you wish to repeat it, say that “Moshiach is ready to come now – and from our part what we must do is add in the field of goodness and kindness.”
Reporter
“So people should do goodness and kindness, so he should come?”
Rebbe
“Do a bit more and then he’ll come immediately.”
Moshiach will help in Kibutz Galiyus
To Mr. Yosef Zalman Yekir, the leader of the group Amkan who said that the Govt. of Israel is losing the incredible opportunity to gather Aliyah etc. the Rebbe replied “However it is my hope that in the end, they will ingather all the Jews of exile. And Moshiach Tzidkeinu will help them.”
Moshiach Will Decide When To Come
A reporter asked the Rebbe if he has a message
The Rebbe
“Write about the coming of Moshiach.”
Reporter
“When will he come?”
Rebbe
“Write about the preparations to his coming.”
Reporter
“When will he come?”
Rebbe
“When he comes is up to him, but what each of us must do is add in Torah and Mitzvos – this will hasten his coming and God will bless you.”
Moshiach will Test
To a Jew who requested a blessing that he should remember his learning, “In a bit Moshiach will come and will test you, and he will know how much you know. May you be able to report good news.”
***
The Cohen Gadoil in the Holy of Holies – a paradigm of redemption
In the beginning of Parshas Acharei it speaks about the Avoida – service of the Cohen Gadoil in the Kodesh Hakedashim.
This was similar to the era of Moshiach – the Kodesh Hakoshim was the Holiest place in the world. In it, Divinity shined in a palpable way (with no concealments.)
And nonetheless, the Cohen Gadol would enter as a soul in a body in a time dimension.
Shabbos Acharei Kedoishim 5752
True Kiddush Hashem
Then will be the true kiddush Hashem – for exile in general is opposite to Kiddush Hashem – as the verse states, “My Holy name which is desecrated in the nations,” “For the enemies say ‘These are God’s people and from His land they were sent and He couldn’t / didn’t have the power to save His people and His land.’”
Conversely sanctifying God’s name comes about through redemption, as the verse continues, “And I will sanctify my great name etc. and the nations will know that I am God… when I will make You Holy before their eyes (through that) I will take you from the nations, and I will gather you from all the four corners of the world, and bring you to your homeland.” “And I will become great and I will become holy and I will become known before the eyes of many nations, that I am God.”
From the Sicha 3 and Erev Shabbos Kodesh 7,10, and 11 Adar Rishoin 5752
Shabbos Parshas Pinchus 5751
Eternal Life
Simply speaking there will be no need for any need for a division between before and the coming of Moshiach (in other words, we go into eternal life – unlike what happened to Jews who have passed in Previous Generations) …
And from all the days of our lives in this time and place, we go without any break whatsoever (even one who is older than seventy etc.) in a complete way “Rueven and Shimon they entered, Rueven and Shimoin they left) into the continuation of all the days of our lives, in the times of Moshiach – and eternal life.
Shabbos Parshas Shemois 5752
Eternal Life
This generation will go into eternal life (in the complete and final redemption) there will be no (death ) break.
And the benefit of “returning to dust” (humility) will be caused spiritually through, “My soul is like dust (humble ) to all.”
Shabbos Parshas Tazria 5751
Moshiach Coming
Beginning with the meal of Motzai Shabbos Kodesh – the meal of King David Moshiach. Especially on Sunday, the fifteenth of the month when “the disc of the moon is full”…and the main thing is that we should celebrate it together with King David Moshaich as our leader, as even prior (to Melaveh Malka) on the Holy Shabbos we go with Clouds from Heaven (for there is no problem of traveling if one is higher than Ten Tefachim) to our holy land, to the holy city of Yerushalayim and to the Holy Mountain, to the Beis Hamikdosh, and the Holy of Holies.
Asarah Biteives 5752
Cloud Transport
… and then we will continue, all of us together with all the Jews in the entre world, in the third Beis Hamikdosh, for in one moment we arrive with clouds from Heaven to Israel.
Chanukah Live 5752
The Return
And we will return together with our Synagogues and Yeshivois and places of good deeds with all the Seforim and manuscripts in exile (beginning with the Synagogue of the Previous Rebbe, the Leader of Our Generation, which we are currently in, “The House Of Rabeinu in Exile”) and similarly the individual homes of each and every Jew which literally becomes homes (centers) of Torah study, prayer, and goodness and kindness. “With their gold and silver with them” (and a tremendous amount! much more than even when the Jews left Egypt, when there was the booty from Egypt and the booty from the sea, after the slavery of 320 years (the numerical value of “Persecution”) so how much more so, this exile which has endured over 1,900 years!) to the Holy Land, to the Holy City Yerushalyim, to the Third Beis Hamikdash.
10th of Teves 5752
Shehechiyanu
All of this happens down here (visually) so we can actually give thanks and make a blessing on the birth and the revelation of Moshiach “Shechyanu Vikimany Vihigiyanu Lizman Hazeh.”
Shabbos Parshas Tazria 5751
Shaloim Aleichem
And David King Moshiach will come and redeem each and everyone of us – and we will all say to Moshiach “Shaloim Aleichem” in the plural – for we will be also greeting all the souls of all Jews in previous generations – and Moshiach will reply to each person individually, “Aleichem Shaloim” (Aliechim” plural including all the good deeds the Jews have done through exile) Aliechem Shalom to each and every Jew together.
Shabbos Parshas Bamidbar 5751
Clouds of Heaven
The emphasis on “Clouds From Heaven” ….though the clouds come from the earth (“mist rises from the earth”) nevertheless they become clouds of heaven, similar to the idea of a rainbow which is from the sun’s rays as they are prismed through the clouds.
Chanukah Live 5752
Rebbe’s Answers
Rabbi Feldman told the Rebbe that in Australia they say that there they will first hear the light of Moshiach.
The Rebbe: In Australia?
R. Feldman: Yes
The Rebbe: Who said this?
R. Feldman: This is what people said.
The Rebbe: In Australia?
R. Feldman: Yes
The Rebbe – Smiling – Nu, nothing… Let G-d accept the ruling regarding Australia and as here the ruling was opposite (namely Moshiach will first come to 770 ED.) let him follow the Psak Din (Halachic Ruling) here. As G-d can (make two decisions at once) it should be in a good way and this is the main thing.
***
Mrs. Gurvitz – one of the directors of the Israeli Newspaper Yediot Acharoinot – the American and Israel branch came to the Rebbe (Blessings/Dollars) “Blessings and Success (the Rebbe said) this is for Charity.”
Rabbi Leible Groner said that her husband weekly prints the Sichos of the Rebbe in the paper.
The Rebbe: May there be good news to report – we should speedily be able to print that Moshiach has came! However this must be not the “final news” but the first news on the front page! – Blessing and success… and the Rebbe once again said, “The newspaper is called “Final News” but on the front page.”
Chapter 8 The Future
Marriage
From the most important novelties in the days of Moshiach relative to Matan Torah is the idea of “Marriage” – as it states in the Medrash, “This is an example of a king who betrothed a lady, and he promised a few presents, but when the marriage came, he gave many presents. Similarly this world is like an engagement, as it states, “And I have engaged you forever,” so G-d only gave (us) the moon – as it states, “This month will be the head of months” but when Moshiach comes it will be the Marriage, as it states, “Those who marry you, make you!” At that time G-d gives them everything! As it states, “The wise will shine like the brightness of the sky – and those that bring merit to the public like the stars will pulsate forever.”” The main unity of the Jewish people with G-d that they literally become one (marriage) is, in the days of Moshiach, for then the prophecy will be fulfilled, “And the light of the moon will be like the light of the sun,” that the Jewish people are not only like the moon that receives from the sun (“G-d gave them only the moon”) rather they are like the sun, for it is revealed “The Jewish people and G-d are one.”
Shabbos Parshas Vayishlach 5752
Clarity
During redemption all the concealments and of exile will end – and all the questions especially regarding about Moshiach and redemption – themselves which are the concealment of exile will cease.
Shabbos Parshas Bamidbar 5751
Infinite Peace
“And Yaakov Dwelled” “Rashi Says “Yaakov wished to dwell peacefully” He actually did, until the problems of Josef came upon him – but once again he had tranquility in Egypt (from the 131 – 147th year of his life) to the ultimate fulfilment of true peace in the time of Moshiach – for then will be the completion of “My soul is redeemed in peace.” As the Mitteleh Rebbe explains that the true completion of “My soul is redeemed in peace” will be when Moshiach comes (in a manner which is infinitely higher than the days of King David and Solomon.)
Shabbos Parshas Vayishlach 5752
EVERYONE!!
The redemption of the Jewish people – the redemption of every single Jew – also the heads of our people, and also the redemption of the Shechina from exile is dependent on the redemption of each and every Jew. For in this future redemption there will not be a single Jew left in Exile – to the extent that even those who were not redeemed in Egypt will be redeemed in the future redemption through Moshiach.
As spoken about many times in the explanation of the reply that is said (on Pesach) to the wicked son, “If you were there, you would not be redeemed” only there in Egypt. However when Moshiach comes, every single Jew!
Parshas Boi 5752
Then will be the true Kiddush Hashem
…then will truly be the idea of Kiddush Hashem – for the general idea of Galus is the opposite a Kiddush Hashem. As the verse states, “My great name which is desecrated by the nations.” “What is the desecration? When their enemies say about them, ‘this is G-d’s nation, yet they went from his land and he couldn’t save them and his nation.’” And the sanctification (Kidush Shmoi) of G-d’s name, happens through redemption. As the verse continues, “And I will make my Holy name great – and the nations will know that I am G-d…when I sanctify my name before your eyes (through that) I will bring you from the Gentiles and gather you from all the lands and bring you to your land;” “And I will become great and holy and known in the eyes of many nations, that I am G-d.”
Shabbos Parshas Titzaveh 5752
We Will Shine
It is known that the reduction (in the size/stature) of the moon (“go make yourself small” to be the smaller light in the sky) is due to Sheviras Hakeilim of Tohu that the Nitzoitzois (sparks of G-dliness) fell below – and therefore the Sephirah – level of Malchus (the moon) descended to become a receiver – to go down into Beiriah, Yetzirah and Assaya in order to fix the sparks of Tohu – as such, this means that the situation of the moon that they must receive from the sun, is only for the sake of Avodas Habirurim – however after Avodas Habirurim – the moon shall not be on the level of receiver – rather its light shall be like the light of the sun, “the two great lights!”
Shabbos Parshas Bamidbar 5751
The Infinite Song
We can connect this with the fact that Shir Hashirim (The Song of Songs) is the Holy of Holies – as the Maharsha writes “Ten songs were there in this world, each higher than the other – but this one is the highest of them all (as the Targum writes) as they are all holy, hence the tenth, which is always holy and is above the others, is the ‘Holy of Holies.’”
The connection of this to Shir Hashirim which was sung already in the days of exile to the tenth song, sung when Moshiach comes – because then the completion of all the previous songs is achieved (all elevations from below to above) as they are united and connected with the new song, sung in the times of Moshiach (that the previous songs are connected and attach themselves to the higher song) and through this we achieve the new song in male tense. In the times of Moshiach itself, which surpasses all ten songs. As in that its entire purpose is only the connection and unification with the very essence of G-d-Himself, the level of 11, “You are one but not in a numerical sense.”
Parshas Bishalach 5752
No More Dying
When Moshiach comes, the existence of iron that G-d-forbid limits a person’s life will not be, as it states, “They will beat their swords into plowshares etc.” furthermore death itself will vanish, as it states in the Medrash, “In this world through the Yetzer Hara, man’s years are limited.”
But when Moshiach comes, “Death forever will vanish – and G-d will remove crying from every face.”
Asarah Biteves – 5752
A Perfect Life
The temporary passing is only in order there should be a greater life as a soul in a body during Techiyas Hameisim (resurrection of the dead) for then the soul will live in the body forever.
This is greater understood for in the end of Mesachtas Kesuibos after the introduction, “He who passes on Erev Shabbos etc.” close to the end of the Mesachta (as mentioned before) it speaks about Techiyas Hameisim in the future, the Tzaddikim will come to Jerusalem – the Tzaddikim will get up in their clothing, which certainly if a kernal of wheat (comes in its covering) they will be souls in bodies in this physical world – that all matters will be one hundred percent complete, as “A stalk of wheat will grow like a palm tree, and it will rise to the height of mountains… the kernels will be like the size of the two kidneys of a large ox,” as the topic in the Talmud continues.
Shabbos Parshas Va-eira 5752
The World’s Preoccupation
As it is written, “The world will be filled with the knowledge of G-d as the water covers the seabed” also by the nations of the world, “The only preoccupation of the entire world will be to get to know G-d better.”
And the kingdom of the world will be G-d’s. Similarly in all aspects of the world – the mineral, vegetation, animal – the force of G-d that continually creates them from non-existence into existence will become apparent – to the extent that a stone will cry out (“talk Jewish topics”) … similarly a fig (vegetation) and similarly and how much infinitely more so people – “all will know that you made them and all will understand that you fashioned them, and all who have a soul in their bodies…” for the whole world will be a dwelling for G-d (Dirah Bitachtoinim) and also in all the universes of Beriah, Yetzirah, and Assiya will be the revelation of the universe of Atzilus.
Parshas Lech Licha 5752
The Whole World Will Be A Mikdash
This will be one hundred percent complete when Moshiach comes – during the inauguration of the Third Beis Hamikdosh “The Mikdosh of Hashem Which His Hands Are Establishing,” then will be revealed, “Wherever you call my name I will come and bless you” (as is written in the end and completion of the Ten Commandments) literally anywhere in the world (“all places” literally) this means that the completion of the Beis Hamikdosh, “which there was given permission for the Cohanim to mention the infallible name of G-d during blessing the Jewish people” as it states in our Parsha, “And place my name” “Bless them with the ineffable name” – it will be revealed and permeate the whole world. As it states, “On that day G-d and His name will be one” “As I am written so will I be called” as the world in completion will be a dwelling for G-d (similar to the Mishkan and the Mikdash.)
Shabbos Parshas Nasoi 5751
The Revelation of the 50th Gate
The realm of the intelligence in Torah, relative to the emotions (the revelation of the 49 gates of understanding which were given in our time) as it was, during the giving of the Torah (the first time.) But during Moshiach there will also be the revelation of the essential three wisdoms – (the revelation of the 50th Gate – to the extent – as it is infinitely higher than the 49 Gates,) “In the New Torah that will come from Me,” in the complete and final redemption.
Together with this great revelation (the essential wisdom) it will also come into the whole world, including this physical low world (as hinted to in the letter Kuf of Keini Knizi and Kadmoini – the line of the Kuf descends lower than the line and 3 X Kuf, indicates permanence) for “then the whole earth will be filled with the knowledge of G-d as the ocean covers the seafloor.” Now we can explain “Sea Yam” which has the Gemantriah of Nun (50) corresponding to the 50th Gate – Water is in the plural – which indicates that the plural (divided) world will be covered (in the plural sense.) In other words, every aspect of this world will be completely covered and be subsumed in the sea of Torah (the 50th Gate) “water which has no end” beyond any limitations.
Shabbos Parshas Lech Licha 5752
Limitless
The revelation of the future light of redemption will be a limitless light – a light that can never cease – for the revelation comes from the location “that does not change” (the permanence of G-d Ed.) … then the darkness of exile will cease, for this will be a new revelation which transcends the limitations of this world.
Kuntres 15th of Av 5751
Infinite in the Finite
Just as we previously explained regarding the benefit of the Avoidah of the Jewish people after Matan Torah relative to the Avoidah of the forefathers before Matan Torah – that spiritually, through the Avoidah (serving G-d) after Matan Torah, the Hamshacha (Divine light) permeates (into the world) – and as long as it doesn’t permeate (besides the Mitzvah of Milah which previously did) it is proof that it is not the essential light. Similarly will be regarding the Avoidah in the future, relative to the Avoidah today (prior to Moshiach.) For the lack of the limitation of the essential light (being completely limitless) is not only as it comes below but also as it is revealed below. For the essence need not stay concealed – certainly it can come revealed – and as all of our work (through thousands of years) in fulfilling Torah and Mitzvos caused it to come below yet the revelation of this light will only be in the times of Moshiach (as is states, “and the glory of G-d will be revealed and all flesh will see.”) So as long as this revelation did not actually occur – it is a proof that it is not the essence.
Now just as the service of the Jewish people after Matan Torah is enabled from the service of the forefathers before Matan Torah, for after Matan Torah the main emphasis is on revelation, but before Matan Torah the main emphasis was on essence (just doing G-d’s will)….. similarly the greatness in the future era comes due to the enabling of our work today, for in the future, the main emphasis will be on the revelation in the world. However in these days, especially in the times of Galus, the main emphasis is on the Avoidah based on essence (just doing G-d’s will) as is known, that the main Avoidah with Mesirus Nefesh (essence) is specifically in the time of Galus.
…. And we can say that the completion of the revelation of G-d’s name Havayeh in the future (which is infinitely greater than the revelation of G-d during Matan Torah – for it is the level of “the name Havayeh that I did not reveal”) it is hinted in the Parsha which we begin to read at Mincha of Shabbos Parshas Va-eira Parshas Boi.
On the verse, “and G-d said to Moses “Come to Pharoah” it says in the Zohar “G-d brought him in rooms within rooms until he saw a great serpent etc.” the source of this is Pharoah of holiness – the dimension of the “Fifth to Pharoah” the source from which all light shines from” the revelation of the fifth dimension beyond the four letters of the name Havayeh which is the name of Havayeh in the future which is infinitely greater then the Havayeh of Matan Torah.
Parshas Boi 5752
Greatest Light
Though during Matan Torah there was the revelation of the name Havayeh as it is written “And you will know that I am G-d,” nevertheless as “In the future it is written “And Haveyeh will be for me an Eloikim – that the revelation will come from a much higher dimension to the extent that Havayeh will be considered only as Eloikim, and a higher level of Havayeh will be revealed, “the main revelations of His great name.”
Shabbos Parshas Va-aira 5752
Completion – Healing
This is hinted to in the continuation and the completion of the verse (“And G-d appeared to him) in the heat of the day” as our sages teach, in the future when G-d removes the sun from its covering (“and your nation are all Tzaddikim”) the Tzaddikim will be healed, for there will be the completion of the revelation of the Sun / Havayeh with all its strength, to the extent that it will come down and be accepted in the physical body to the extent that it will create healing and completion in the body.
Shabbos Parshas Vayiera 5752
We Will Know
Kuntres 19 Kislev 5752
Highest Light
Kuntres Yud Tes Kislev 5752
Highest Below
The Mamer explains, through this that in the future the revelation will come from Atik (Ein Sof of Radla) which is higher than the times of Shlomoh therefore it will also penetrate lower.
Kuntres Yud Tes Kislev 5752
The Revelation Will Reveal The Connection of the Physical To The Spiritual
The Yesoid of Nukvah is the connection of the Mikabel (malchus) to the Mashpia (za’h) and malchus of malchus is generally the force of the Creator in the created therefore during the era of Shlomo – that the revelation of Malchus was only the level of Malchus, as it was connected to Za”h – therefore the elevation of the Nitzoitzois that descended below, were only those Nitzoitzois that were capable of feeling the light. However when Moshiach comes, when the revelation will be also in the level of Malchus as it is Beriah, Yetzirah, and Assiyah – until the revelation of the Creator in the creation – then all the Nitzoitzois that have become distanced from Malchus, and as such have no connection (on their own) to feel the Divine light, and even the Nitzoitzois that were so distanced to the extent that they became like evil – they too will elevate and be integrate into Holiness. Furthermore even physical matter itself (not only the Nitzoitzois in it) will be completely one with G-d. And the reason for this is, for then not only will the Divine energy that brings it into existence gets revealed – the revelation of the force of creation in the creation… but the creation itself will completely be unified.
The reason for all this is – as it states previously in the Mamer – for then will be the revelation of Pnimiyus Atik – (Ein Sof of Radla) and therefore will be the revelation also in Malchus of Malchus.
Furthermore even lower in this physical world – in the Nitzoitzois Kedoishim in the physical matters (even the Nitzoitzois that have become distanced) and even in the physical matter.
Kuntres 19 Kislev 5752
The Revelation of the Essence
(ED. To understand the following it is important to understand that there is a light from God which though beyond reality is also connected to it (serving as a source – from the light, lower degrees of energy which make up matter come. Then there is a light which is infinitely great – being beyond even serving as a source.)
We must understand – seemingly as due to the light which comes to light up the world it is not possible that the darkness should be eradicated (only pushed aside) and this that in the future redemption – the darkness of exile will cease – this is because a new light which transcends the worlds will be revealed. Now the world itself – (as it is locked in its boundaries – including the revelations it can contain) would remain in exile G-d-forbid…. The essence of the explanation of this is, that from the reasons initially that the creation was made in such a manner that initially the light which transcends reality was emanated and only then from it came a light that can light up worlds is in order that the light which is connected to the worlds should be (even in a concealed way) derived from the light that transcends the universe. Based on this it is self-understood – that though the removal of the darkness of Galus, will be through the revelation of the essential light which transcends the light to light up the worlds – nevertheless the redemption will also permeate the boundaries of the world – for the revelation of the essential light which will be when Moshiach comes, will light up in a revealed way, also the light which is for the worlds, and through this in the world.
Kuntres 15th of Av 5751
The Call Of The Great Shofar
Based on what the Previous Rebbe writes (in the Mamer starting, “It will be on that day, a great Shofar will be blown”) that the great Shofar will arouse the inner quintessential Jewish spirit in every single Jew – so it is understood that this that every Jew (including those lost and forsaken) will desire to go out of exile – and come to Jerusalem and bow to G-d, for through the revelation of the great Shofar, this will awaken the inner spirit of every Jew. This is the difference between the redemption from Egypt, and the future redemption. For when the Jews left Egypt their desire to leave the filth of the impurity of Egypt and to attach themselves to G-d came about due to the Divine revelation which drew them close – however in the future redemption, the desire to leave Galus and come to Jerusalem will be the inner desire of every Jew – and the revelation of above (the great Shofar) is only a reason that through this the true desire of the Jew is revealed.
And their Avoida will be their own – this is the benefit of Rosh Hashana – man’s service to G-d.
However regarding those who are literally lost and distant, the Avoidah of the individual comes after the revelation of the great Shofar, which reveals their own inner will.
Kuntres Rosh Hashana 5752
G-d Delighting In Jews
When Moshiach comes a new light which was not present even before the Tzimtzum (in other words, revelation of G-d Himself) will shine.
Through this, all things will reach their highest state – as this relates to the Jewish people “who are designed to be renewed like her”…. And G-d will delight with the (or in the) Jewish people. For through them was fulfilled His will to have Dirah Bitachtoinim – a dwelling below.
Shabbos Parshas Toildois 5752
Unity of G-d/Jew
…we can connect this with what the Tzemach Tzeddek writes in the Mamer Machar Chodesh that it refers to when Moshiach comes – similar to the saying of our sages, “Tomorrow will the reward be given” for when Moshiach comes, there will be a revelation of a new light which did not shine even before the Tzimtzum – through this, all things will be elevated to the highest possible states.
As it relates to the Jewish people – “who will be renewed like her…” and through the Jewish people and the Torah, the entire creation will be elevated – a new Heaven and a New earth.
The verse continues, “So will your children and name, be eternally established” – for even in the future when there will be a new heaven and earth – the Avoida – work of the Jewish people now in Galus will be recognized – for through it the new revelation (and heaven and earth) occurred.
Shabbos Parshas Toildois 5752
…when Moshaich comes we will actually and in a clear manner realize the true identity of every Jew – the essence of the soul, which is one with the essence of G-d. “The Jew and G-d are completely One” – as this permeates and comes through all five levels which the soul is referred to. As it permeates and comes through all the abilities of the soul – Pleasure, Desire, Intellect, Emotion, and their expressions of thought, speech, and actions, and in the physical body with all of one’s 248 limbs and 365 veins/sinews – that it is clearly recognized that the Jewish people and G-d are completely one.
Shabbos Parshas Toildois 5752
Completeness
When Moshiach comes, the work of separating the good from the bad will be completed and we will achieve the wholeness (completeness) which existed prior to the sin of eating the forbidden fruit.
Kuntres Torah Chadasha Meiti Teitzei 5751
Jewish People Reach Highest Completion
In the complete redemption through Moshiach who is a descendent of King David and of King Solomon, the situation and status of the Jewish people will be in the highest possible manner (even greater then the situation and completion during the time of David and Solomon)…
Shabbos Parshas Toildois 5752
Complete Purity
The completion of Purity will be in the times of Moshiach as it states, “I will throw on you pure water and you will be purified etc.”
Shabbos Parshas Acharei 5752
How Shevet Levi (Levites) Are Special
Regarding the time of Moshiach, the Rambam writes in the end of Hilchois Melachim, “That the only preoccupation of the whole world will be to know G-d” as such we find that when Moshiach comes, all Jewish people will not be engaged in worldly occupations – for their only occupation will be knowledge of G-d) this is similar to what the Rambam writes at the end of the Laws of Shemitah and Yovel, “Not only, Shevet Levi, but every Jew etc. whose spirit moves him and understands from his knowledge to separate Himself and stand before G-d and serve Him, to better understand G-d etc. this person has become sanctified as “Holy of Holies” – and G-d will be his portion and inheritance forever etc. as the Cohanim and the Leveim merited etc.) As such why should there then be a difference between Leviem and Yisraeilim (Israelites) for only the Jewish people will have a portion in the land, meaning the rectification of emotions and the descent into the rectification of all matters – but why should Shevet Levi be different (seeing as all Jews will be serving only G-d?)
The Explanation is:
In the end of the laws of Melachim the Rambam writes, “Our sages desired the days of Moshiach so they can be free to study Torah and her wisdom and they would have nothing disturbing them, in order that they should merit the life of the world to come.” In continuation he writes, “And in that time there will be no hunger nor war, no jealousy or fighting, for the good will be abundant and all the delights (pastries etc. ED.) will be abundant like dirt (hence no need to chase them ED.) and the sole preoccupation of the world will be to know G-d.”
Based on this we can understand that in the future (at least in the first phase of Moshiach) all the Jewish people will be separated from matters of the world and only be occupied with knowing G-d – the reason for this is that then the situation of the world empowers it in other words, this is not necessarily the Jews nature (to do this…) rather it is the circumstance of the world that propels it – for as there is no hunger nor war etc. “for the goodness will be abundant and all the delights will be like dirt,” as such there is no purpose to be doing anything else – only to get to know G-d.
And just as this is the case in the physical domain similarly spiritual – this is that all the Jewish people will then be on the level of the tribe of Levi “separate to serve before G-d and to try to get to know Him” this is not a separation in that the person themselves is at this level – rather the world brought them to this “on the other hand the tribe of Levi” they are truly separated to serve G-d because G-d designated this. “At that time G-d separated the tribe of Levi to serve Him” they were designated (by G-d) “To serve G-d” as such this designation is an essential aspect of the tribe of Levi and is not due to the circumstances of the world empowering it.
As such, also when Moshiach comes (in the beginning of that time) when all the Jewish people will be separated from matters of the world – this distinction between all the Jewish people and the tribe of Levi remains.
For the very same reason, there will be a difference in the inheritance of the land between all the Jewish people and the tribe of Levi – the level of the service of the land of Kenan, is connected only to the other Shevatim, and therefore they have a portion and an inheritance in it – but the tribe of Levi does not – they only have a portion in the lands of Keini, Kinizi, and Kadmoni which demonstrates the Avoida of Moichin (spiritual intelligence) – which is completely beyond the matters of this world – as such they have a portion only in those lands.
Parshas Pinchus 5751
A Jew Will Be – And Belongs – In The Kodesh Hakodoshim!
Every single Jew is part of “A Kingdom of Cohanim” “Cohanim Gedoilim” (Greatest Cohens!) and in a revealed and complete way this will be when Moshiach comes. And therefore every Jew is associated – as a soul in a body – to the holiness of the Holy of Holies (the completion of Holiness) as the Halachic ruling of the Rambam, “Not only the tribe of Levi, but every single Jew…whose spirit causes them to be dedicated…they have become Holy of Holies etc.”
Based on this Medrash, “That at any time a Cohen Gadoil could enter the Holy of Holies” as such we can say that every single Jew has the ability (as he exists down here as a soul in body) to be on the level of Holy of Holies – and we can say that this is exactly what will be when Moshiach comes.
[This will be better understood based on the story in the Prophets, that in a time of danger, Yehoishava hid Yoihash (who was a descendant of the Davidic dynasty) and his nursemaid “In the room of beds,” “In the attic of the Holy of Holies.” “And he was there in the House of Hashem hidden for six years etc.” from this we can deduce, that while he was there, obviously all of his physical needs such as eating, drinking, sleeping were provided for – now as truthfully speaking the location of every Jew is in the Holy of Holies (as it will be revealed in the complete and final redemption) it is only that this is actually revealed through the descent (danger) similar to the elevation of the redemption which comes especially through the service in exile.]
Shabbos Parshas Acharei 5751
Every Jew – Kodesh Hakadoshim
It is written in our Parsha, which we will soon read at Mincha – “With this Aharon came to the Holy.” The Cohen Gadoil going into the Kodesh Hakadoshim and in the future, not only Aharon but also every single Jew who will be on the level of Cohen Gadoil (a kingdom of Cohanim – Cohanim Gedoilim) and will go into the Kodesh-Hakadashim, not only on Yom Kippur but also whenever s/he desires.
Shabbos Parshas Tazria 5751
The Law Will Be Like Beis Shamai
These days when the situation of the world is that most people cannot reach the level of Beis Shamai – to figure out and be super-careful in every detail of their lives, including preventing hidden evil and to get rid of it through High levels of Torah. Therefore the law is like Beis Hillel – and Beis Shamai (who did this) is not the law.
…However in the times of Moshiach, the law will be like Beis Hillel – for then the law will change, as the majority opinion amongst the Jewish sages will concur, based on the new situation in the world in the times of Moshiach (as the rule, “a judge must judge based on what his eyes see”) to the opinions of Beis Shamai. This matter will be through the revelation of a new level of Torah by every single Jew. “A new Torah from me will emanate” the great secrets and reasons of the Torah – being that they are higher than the negative of the world – its ability to exist, ceases in entirety.
Kuntres Inyan Torasoih Shel Moshiach 5752
The Soul Goal
The Rambam writes when Moshiach comes, “The sole preoccupation of the world will be to know G-d. As such it means when Moshiach comes, all the Jewish people will be beyond working (in the world) for their entire occupation will be knowledge of G-d.
Likutei Sichos Pinchus 5751
There will be no lusts
The completion of the holiness of Nizeruis (Nazir – Nazarite) will be when Moshiach comes – for then the Jewish people “will be free to study Torah and her wisdom… and in that time there will be no hunger or war, no jealousy and strife for the good will be abundant and all the pleasures will be as plentiful as dust – and the entire preoccupation of the world will be to know G-d better. In other words there will be no need to be separated from pleasure / lusts of this world for every Jew will be “Holy To G-d.”
Everyone will have prophecy
…The holiness of Nezirus in completion, will be when Moshiach comes, as it states, “I will establish from your sons prophets and from your young people as Nezirim” as mentioned before, and it states, “I will pour my spirit on all people and you sons and daughters will prophesize.”
Likuitie Sichos Nasoi 5751
Great Wealth
…The fact that the verse compares the future redemption to the exodus from Egypt… “As I took you out of Egypt, so I will show you wonders!” this is in reference to all the matters relating to the exodus. Including the fact that the Jews left with a great treasure – prosperity.
Just as all matters of the future redemption will be infinitely greater than they were when we left Egypt [as the well-known explanation in “I will show you wonders” – that the wonders that will be when Moshiach comes will be considered wondrous even relative to the miracles which occurred when we left Egypt.] Similarly this will occur regarding the great treasure / prosperity which we will receive in the future – that it will be a great treasure! – in other words incredibly greater – than the treasure when we left Egypt.
This will also be understood from what our sages taught, “Josef hid three treasures in Egypt etc. one is reserved for the Tzaddikim in the future era.” This means quite literally that the treasure buried for tzaddikim is (also) a physical treasure of gold and silver.
Furthermore we know, when Moshiach comes, all the delights will be as plentiful as dust – as the Rambam rules.
So we need to understand – the idea of the days of Moshiach is that then the world will be filled with the knowledge of G-d, as the water covers the ocean floor – and physical things will not matter (to the extent that the sole preoccupation of the world will be to get to know G-d better) so why will it matter that then we will have physical riches?!
The explanation is – the reason the body by nature takes pleasure from physical things [“food, similarly money etc….”] this is because these things are connected (have a spiritual connection) to the body, based on its inner purpose (and this connection is not only due to the intrinsic physical attraction but rather (and most importantly) based on their inner quality) and therefore the great treasure and delights that will be when Moshiach comes, will serve to increase in the knowledge of G-d, similar to “the soul will take energy from the body.”
Kuntres Iyar 2 5751
Pure Hearts
…In the future, “when the evil spirit will be removed from the world” then a disciple “whose inside is not like his outside” will not be allowed into the study hall.
For based on the holiness in the future there will be no place for hypocrisy (similar to the way of Shamai, from the terminology “he is exact in his dealings”) as such the law follows Shamai specifically in the future.
Shabbos Parshas Shemois 5752
Greatest Wisdom Revealed
Regarding the revelation of the secrets of the Torah from G-d “From Me (new secrets) will come…” Although the level of the Torah which man is incapable of revealing…. rather only G-d himself (From ME!”) – is infinitely beyond human intelligence, and the Torah, we know “Is not in Heaven…” in other words it will descend into human intelligence.
…In other words, the “New Torah” that will be revealed (to Moshiach) in prophecy, will then descend to be explained into human intelligence.
And He “will teach everyone,” “for all people will be great scholars and know hidden secrets and understand the intelligence of their Creator to the extent humanly possible.” This means that even the highest ideas of “The New Torah” will descend into the intelligence of man.
Likutie Sichos Pinchas 5751
Most Importantly – Wisdom!
From the main new realities which will happen when Moshiach comes – as the Rambam writes, “In those days knowledge and wisdom and truth will increase… and the Jewish people will be great scholars and very wise and know hidden matters, and understand their Creator according to the capacity of a human.”
Kuntres Torah Chadashah 5752
A Good Just Holy World
The completion of the ability for the Jewish people to be 100% complete in the times of redemption and fulfil the orders of the Judges without needing police, comes from the complete return of the “judges” and “advisors,” as it states “I will return your judges as before and your advisors as in the beginning” – a complete return:
This means both the laws and the instructions of Torah which come about through the judges, including the revelation of G-dliness which comes about through Halachic rulings, together with an incredible spiritual ability that this brings…
Additionally through the good advice from the “Yoi-atzim” “advisors” (who help take the esoteric ideas and make them “user-friendly”) so there will be the internal Avoida, which permeates a person’s consciousness and emotions.
And through these two aspects of “Judges” and “advisors” it will cuase that the person themselves, in an internal way will go according to the way of Torah and therefore there will be no more need for coercing (“Police”) to fulfil the rules of the judges.
Shabbos Parshas Shoftim 5751
Amazing Produce
The verse says, “And the earth will give forth her produce,” our sages teach in Toras Cohaanim, “The produce in the future is not the way it comes now, rather as it was in the time of Adam Harishoin – how do we know that in the future you will plant, and the very same day fruit will grow? So our sages teach, “He made a remembrance for his Miracles…” and similarly it says, “the earth will give forth its grass,” “This teaches us that the very same day that it was planted it created fruit – and the trees of the field will give forth its fruit – not as it produced today, but as it was produced in the time of Adam Harishoin… in the day it was planted it grew… how do we know in the future, the tree itself will be eaten? So the verse states “Tree fruit.” If it is trying to teach us that the tree makes fruit, it already said that… therefore the reason it says “Tree fruit” is to teach us, just as the fruit is eaten… similarly the trees will be edible. And how do we know that in the future barren trees will give forth fruit? Therefore the verse says, “and the tree of the fields will give forth its fruit.”
Now this concept regarding the incredible miracles which will be in the future in the physical world – we find this in the words of our sages in many places – for example in Meschatas Kesubois, “The land of Israel will give forth pastries…a stalk of wheat will grow like a palm tree and reach the top of mountains… the wheat kernel will be as large as two kidneys of a large ox etc.”
Likuitei Sichois Bichukoisay 5751
Unity With G-d!
We need to understand, as in the discussion of the life when Moshiach comes, the Rambam writes, “The sole occupation of the world will be to know G-d better and therefore the Jewish people will be great scholars and know secret matters and understand the knowledge of their Creator according to human capacity, as it states “the world will be filled with the knowledge of G-d like water covers the seafloor.”
So it’s self-understood that when the Jewish people are in such a lifestyle, therefore the physical miracles and benefits will be meaningless, such as large fruits… (as the Rambam says, “All the delicacies will be as abundant as the dust”) now though it is obvious that there is a benefit in such things – for then there will be an abundance of material benefits, as this will allow the Jewish people to be free to study Torah and wisdom, and there will be no disturbances… nevertheless why have our sages been so into these delicacies that will come… as if they themselves are something special??”
Based on what we said before, the connection of the physical benefits in the verses, and what our sages teach, such as, “The day something is planted they will produce fruit… Israel will give forth pastries etc.” for this actually proves the completion of the spiritual state of the Jewish people in the study of Torah and doing Mitzvos! The reason that currently things require effort and it takes time for say fruit to be produced, is not only due to the sin of eating the forbidden fruit (Eitz Haddas) which causes a descent in the state of the world… “The ground will be cursed because of you and with difficulty will you eat etc. with the sweat of your brow will you eat bread etc.” rather the physical world is not a “container” (recipient) for the influence of G-d. Meaning even a person who studies Torah and does the Mitzvos properly and has everything they need, nevertheless it doesn’t come automatically for the physical world itself is not connected to its spiritual source, the flow of G-d.
And this is what will be unique when Moshiach comes, that there will be no “break” between planting and harvesting, for in the future the physical world itself will be with its source, the word of G-d, one.
Likuitei Sichois Bichukoisay 5751
Instant Positive Effects
What is unique when Moshaich comes will be understood based on the example of the difference between engraving on a stone and carving words… which go from one side to the other side of the stone.
The difference is, that when you would carve a writing into a diamond… though it is connected to the stone, on some level it is also “darkening” the brilliance of the inherent stone – but when like in the Luchois, you carve from one side to the other side, the stones brilliance is complete – as the letters and the stone are a single entity.
Similarly spiritually, when a concept is engraved in someone, though it is deeply within, it is still not one hundred percent the person’s essence, and similarly its effect is not on everything the person does – however when Torah and Mitzvos is engraved, through and through the individual, that this is his entire being – so it effects everything he does in all his abilities and matters, to the extent of everything he does in the world; and therefore it is visible, even in the physical world, that there is no blockages between the person and his accomplishments – for the effect of G-d is immediate.
Likuitei Sichois Bichukoisay 5751
Infinite Deeper Torah
The reason why “Talmidei Chachomim have no peace (due to their depth of Torah study…) neither in this nor in the next world” is because “there is no limit to the depth of the reasons for the Mitzvos etc.” “Just as G-d is limitless, similarly His Torah is limitless.”
Therefore not only is it impossible in this world to understand the depth of the Torah, as it is limitless, due of the limitation of the body, but even in the future when we have no concealment due to the body (which will be elevated…) nonetheless it is not possible to plummet the infinite depth! (Just as one can never grasp G-d.) However on the flip-side just like in the future (without limitations from the body) one can continually add in their understanding of Torah – also in this world (when we do have body limitations) we can also continually add in the study of Torah, level after level.
TRUE TRANQUILITY
Now when Moshiach comes (after the completion of the service both in the Galus and Geulah era) then the Jewish people will come to the infinite truth of the Torah – as it exists within the infinite truth of G-d (for it will be revealed “How a Jew and G-d are One”) therefore no more will there be a lack of tranquility, for the cuase of lack of tranquility is as we are striving to understand the truth of Torah – but when we come to the infinite truth of Torah, then it is not possible to have any lack of tranquility (just as the Torah itself is completely tranquil.) And then will be the true completion in a peaceful manner of, “A day which is totally Shabbos and peaceful.”
Growth + Tranquility
Now we can ask: What will the Talmidie Chachamim (Torah scholars) do in the “Days which are completely tranquil forever…” during the seventh millennia?
In other words, how can we assume that specifically in the seventh millennium which is the highest time of the sixth millennia of the world, that the Torah scholars will not continually add in Torah knowledge?!
Furthermore, as the very nature of time is change – how can we even speak about a time, “the seventh millennia” – a very long time! – if there is no fluctuations.
Therefore we must say that in the seventh millennia, we will add in continuous depth of Torah study – (actually it will be higher than all previous eras!) but these additions (depths,) will also include within it the tranquility of “the days which are completely Shabbos and peaceful.”
We Will Continually Add In Torah
Now we can explain, about the addition that will occur in Torah, “In the era of infinite Shabbos and tranquility” relative to the addition that occurs both in this and the next world… (There is a. Galus b. Moshiach… c. a future higher time) in a manner, “That there is no rest (for we continually add.)
The study of Torah today and in the future (before “the era of infinite Shabbos and tranquility”) in the manner “that there is no tranquility” is mainly by striving and working hard to reveal the depth that is within the Torah itself [for currently the additions that Jews are adding are within the structure of Torah itself, as such, when we penetrate to the absolute truth of the Torah and we reveal its entire depth – it will not be possible to add anything…. and therefore we attain the level of peace “The day of complete Shabbos and peace.”
Now when we reach the level of the truth of Torah as it is (“in the day which is complete Shabbos and tranquility” following the study of Torah in this world and the next) then the main study of Torah in the manner that Jews add in Torah in addition to her natural depth is based on the Jews source within G-d Himself, which is higher than Torah, which is the level of wisdom – and in this there will be no limitation for there will be infinite growth (adding.)
And this is hinted to in the language of the verse, which says “They will go from strength to strength and see G-d in Zion” that also “when they will see G-d in Zion” when it will be revealed that “the Jew and Torah and G-d are completely one,” for then the Jewish people will achieve the truth of Torah – and then there will be additions and elevations through this that the Jewish people add in Torah knowledge, “They will go (with their own innovations) from level to level.”
Torah Within G-d
However this addition itself will not be in a manner “they have no tranquility” (as it is now and in the future) rather it will be in a way “that it is completely Shabbos and peaceful” – as the difference between “peace” and “movement” (change and addition) is that “peace” is within the individual and movement is moving outside of oneself (or beyond.)
Now as the Torah insights that the Jewish people will add in the level of Torah, as it is concealed within the Divine (at its essence…) therefore it will not create any movement outside its essence, rather it will have the quality of tranquility – as it is within the essence.
Kuntres 22 Shvat 5752
There Will Be One Moshiach
It is written in the Haftorah of Parshas Vayigash “Take for yourself one stick and write on it “For Yehuda etc.” and take another stick and write on it “For Yosef etc.” and bring the two of them together to be one stick etc. ‘So says G-d ‘Behold I am going to take the Jewish people from the nations that they went, and I will gather them from all sides etc. and I will make them into one nation etc. And one king on them will be etc. and David my servant will be their king forever etc. and the nations will know that I am G-d.”
Parshas Vayigash 5752
Eretz Yisroel – G-d’s Revelation
…From this we come immediately to the completion of the Torah… and also to the completion of going into Israel in the complete and true redemption – the land of ten nations, as there will be added in addition to the seven nations, also the three lands of the Keini, Kenizi and Kadmoini – to the extent that Israel will expand to all the countries. That the whole world will have the holiness of Israel – a dwelling for G-d below – similar to the dwelling which G-d Himself will be revealed – the revelation of His essence – “You are one.”
Shabbos Parshas Bishalach 5752
The New Torah – Protection!
After the Rambam explains…. “The Torah Prophesized” on King Moshiach, “as it states, “G-d will return your captives etc.” and he continues, “even in Parshas Bilaam it states, and there he prophesized etc.” (and he expands on the explanation of the verses.)
He then adds in the law after this, “also regarding the Ari Miklat it says, “If G-d will expand our borders, you should add three cities etc.” now this never happened, and “G-d did not command anything in vain” therefore we must say that this will occur in the time of Moshiach, that there will be the addition (and completion) of the Ari Miklat.
Now this doesn’t make much sense, for the whole idea of the Ari Miklat is in contradiction to the idea of Moshiach! – for the necessity for the Ari Miklat (cities of refuge for an accidental murderer…) but in the times of Moshiach certainly this will not occur – not even accidently [as is known regarding the debate in the explanation of the reason for the Ari Miklat (even the six cities, and how much more so three extra cities, a total of nine…) so why should the promise of Moshiach, be tied to Ari Miklat?
The explanation is, the Mitzvah of Ari Miklat is connected with the rectification of the sin of the Eitz Hadas (the forbidden fruits) the source of all sins. As the Medrash says, “Why was Adam banished from Gan Eden after eating the forbidden fruit – because he caused death to all future generations – and he was really meant to die immediately; but G-d had mercy upon him and banished him; similar to a person who murdered accidently that he is banished to the Ari Miklat.”
More specifically this is connected to the rectification of every sin!
It is known that every sin is similar to the idea of “Killing a soul (accidently”) as it says, “He spills the blood of man in man” namely this is the idea “Of spilling the blood/life force of the Man Of Holiness (G-d) into the man of Kelipah.” However this is done accidentally! For it is not the true desire of a Jew to sin, as every Jew’s true desire is to do all the Mitzvos and to distance oneself from sins (it’s only one’s Yetzer Hara that “compels one,” as if the person is coerced…) and a sin is unintelligent; as our sages state, “a person only sins if a foolish premise enters their mind” and similarly and this is the main thing – in fact G-d causes the sin! as it says “He caused the person to stumble” (for subsequent stronger repentance.)
And the rectification of this is through the exile to an Ir Miklat, which hints to the Torah, as our sages say, “The words of Torah grasp,” meaning that the Torah holds the person who delves into it, to protect them from the avenger, “the satan, the Yetzer Hara” and furthermore through Torah, a person rectifies the spilling of the blood and life-force of the Man of Holiness, for from the Torah a new life force – a force of the Torah of Life, enters.
And in the days of Moshiach, after the completion of the rectification of the world there will be the Ari Miklat in a higher dimension:
It is known that also in the days of Moshiach, when the Avoidah of the Jewish people will be complete in the refinement of good from evil, and they will achieve the completion which was before the sin of Eizt Hadas – then the existence of evil will still be.
As such, there is a need for Ari Miklat in order to prevent the possibility of sin which can come about as there is still an existence of evil in the world (as it was before the sin of Eitz Hadas, that the existence of evil in the world allowed for the possibility of sin.)
And this (the elimination of the possibility of anything negative) occurs through “adding another three cities” a new type of Ari Milat – a revelation of the new dimension in the words of Torah which protect – which is “the new Torah from me will come.” The revelation of the secrets of the Torah, the inner dimension – for as the inner Torah is beyond any connection to refine good from evil; therefore it protected the person, and prevents even the possibility of anything negative.
Highest Wisdom
Let us explain what it states elsewhere regarding the general idea of Mitvos Lo Saseh that will be when Moshiach comes – for then the main Avoida will be Mitzvah Asei – and then the doing of Mitzvas Lo Saseh will be as they are in their source which is Holy Gevurois – Gevurah higher then Chessed, as is known that the source of Mitzvas Loi Saseih is higher than the source of Mitzvas Asieh. Similar to the knowledge of what we don’t know, whichis greater than the knowledge of what we do – which is why the way we achieve the higher level is not through doing something, but through not – “stay and don’t do.”
Based on this we can explain also the idea of Ari Miklat, for “killing a soul” in the time of Moshiach:
The idea of killing a soul (the source of everything negative, for which we are commanded to be careful from) this represents the source of the Mitzvos Lo Sasei – Holy Gevurois which is higher than Chassadim – the knowledge of what is.
And the settling of the killer of the soul in the Ari Miklat shows that through Learning Torah (“the words of Torah protect”) and especially through a new revelation in Torah, “and you will add an extra three cities…” the reason and the secrets of the Torah – therefore what manifests and is revealed, is also the source of the Loi Saseh which is the idea of knowing what isn’t but in a manner of truly knowing, meaning that even the highest matters which due to their sublimity cannot be understood except through knowing what it isn’t, will come down through the infinite ability of G-d into knowing what it is.
Kuntres Torah Chadasha 5752
The light of Tohu in the Keilim of Tikkun – Infinity in You
Chassidus explains that the reason why the cities of Sedoim and Amoirah were punished with complete destruction for their behavior – which was opposite to unity and peace – was similar to the world of Tohu; In Tohu “everyone was for themselves – separate branches.”
This is the reason for the opinion that states, “One who says what is mine is mine and what is yours is yours… this is the behavior of Sedoim…” for the very idea of separation and division is the idea of the world of Tohu – separate branches. This is the idea of the destruction of Sediom and Amoriah which is similar to the “shattering” of the world of Tohu (as our sages teach, “G-d created worlds and destroyed them”) and the purpose of this was, “destruction for construction” – in order to build the world of Tikkun, which its idea is integration and unity etc.
But the ultimate purpose of this is, that in the “Keilim / containers” of Tikkun will descend and be revealed in the “light of Tohu” which is beyond limitation – but as they will be “in the Keilim of Tikkun,” therefore they have no separation and division, rather complete unity and togetherness.
Based on this we can explain what is written in Yichezkal that in the future the cities of Sedoim will be inhabited! “I will return the captives and the banished of Sedoim and her descendants (children.”) For the idea of resettling these areas is that in the time of redemption the light of Tohu below will be revealed – but then these lights will descend into containers of Tikkun (being settled and not destroyed.)
This is also what the Medrash says, “I have found Dovid my servant.” Where? In Sedoim. Seemingly this doesn’t make sense – what is the connection of King David Moshiach to Sedoim??! But this is due to the inner quality of Sedoim – the revelation of the lights of Tohu – and therefore King David specifically is found in Sedoim, for this is the entire idea of David King Moshiach that through him will be the revelation of the lights of Tohu (beyond any limitation) but within the Keilim of Tikkun.
Based on this we can say that the positive idea of the two types of cities in Sedoim that will be settled when Moshiach comes – Sedoim and Amoira (which were burnt,) they hint to the lights of Tohu beyond any limitations – and the two cities of Admah and Tzvoim (which were similar to “the generation that was dispersed” as mentioned previously – for theft and division were not as present) is similar to the integration of the Keilim of Tikkun – and all four cities being settled together represents the unity of the light of Tohu in the vessels of Tikkun.
Likutei Sichois Vayeira 5752
ALL JEWS IN ISRAEL
In the future when all the Jewish people “will be settled in Israel” in addition to the ten Shevatim (which were “exiled to beyond the river Sambatyoin”) including all the Jewish people from all the generations – and similarly the completion of “Aliyah” (all the ten lands) and then will be the completion of all the Jews settled in Israel – literally all.
Shabbos Parshas Lech Licha 5752
Tribe Of Levi
In regards to the division of Israel it states, “These you should divide the inheritance etc. to the many you should add in their portion etc. however you should do it through the Goral/raffle etc.” as only the mechanism was mentioned, and not the specifics of the division to the twelve tribes (as it states in Parshas Matois Massai later) therefore we can deduce that this includes the division of the land also in the times of Moshiach – the ten lands which will be divided into 13 tribes (also the tribe of Levi, “The gate of Levi will receive a portion.”)
Shabbos Parshas Balak 5751
G-d Will Divide The Land
Through this that the Jewish people fulfil the work, “Make Israel Here” in completion, we go immediately with a great dance into Israel and take a portion in the division of the land in the future, “When it is divided into thirteen parts” through G-d-Himself, “G-d Himself divides it.”
The Tribe Of Levi Gets Land!
It would seem from the words of the Rambam – when he writes, “The entire tribe of Levi are not allowed to have a part in the land of Kenaan (they are not given land…)” and he writes not the normal terminology, “The land of Israel” or “the land” etc.
So what is he trying to indicate? Seemingly what he is trying to indicate is that they will not receive land in Israel, which was not part of the land of Kennaan, which is the land of Keini, Knizi and Kadmoini.
Based on this we can say that even according to his opinion, the tribe of Levi will receive land – but not in the land of Kennaan, but in the land of Keini, Kinizi, and Kadmoini – and the admonishment “that the Cohanim, the Leveim – the entire Shevet / tribe of Levi does not receive land / inheritance in Israel” was only a Mitzvah when all we had was the land of Kenaan.
However the Rambam did not state clearly that in the future the Leveim will have land in the Keini, Kinize and Kadmoini (he only hinted to this) based on the principle of the Rambam, that he doesn’t write new ideas, rather he simply quotes the language of the Talmud.
Likutei Sichois Pinchus 5751
However we must understand why should Shevet Levi get land? As the whole reason why they did not get land, as the Rambam writes, is because they were designated to serve G-d and teach his proper paths and laws to the public, and it states, “They teach the laws of Jacob and the Torah of Israel” and therefore they have been separated from the way of the world – they do not go to war like the rest of the Jewish people, and do not inherit etc. rather they are G-d’s soldiers as it states, “Blessed are the soldiers of G-d,” and G-d-Himself cares for them, as it states, “G-d is His portion and inheritance.”
So the explanation is:
The admonishment that they should not inherit in the land – this means in Israel (the land of Kenaan) which was given to them, in order that they should have a place to live (similar to how other nations have a land and a place in the world.)
However the tribe of Levi were told they should not have a portion with the Jewish people in the land of Israel – for the idea of having a place in a manner as other people do, is incorrect for the tribe of Levi, as they were designated to serve G-d – hence having a set portion doesn’t apply to them, as they have been separated from the ways of the world.)
However the gift that G-d will give from the three lands of Keini, Knizi and Kadmoini, in the times of Moshiach is different to the normal type of living – it is not similar to the inheritance of the land of Kenaan of the seven nations, as it states, “If G-d will expand your borders etc.” so this is not based on the need for a location, and therefore the tribe of Levi may receive.
Based on Chassidus we can say:
The difference between the seven nations to the land of Keini, Knizi, and Kadmoini, is stated in many places, as it relates to Avoida, is the difference between refining the seven emotions – which is the main Avoidah now, and when Moshiach comes – we will also refine the three intellects.
The difference in Avoida is similar to the difference between emotions and intellect, as emotions need “an other”– it is the main connection that a person feels to something (or someone) outside oneself, and therefore relating to the person it is a Yeridah (downgrade – dealing with someone outside of oneself.) In contrast the idea of intelligence is individualistic, as we see Jewish people who are involved in wisdom, mostly are secluded. Similarly this is the difference in the manner of refining the world, for the refinement through emotions is through conquering, in other words, that this individual must descend into the world of the person, or time, in order to elevate – when it comes to refinement through the intellect, not only does one not need to descend, on the contrary it occurs through removing oneself (from the descent.)
This is the difference between the land of Kenaan, the land of the seven nations and the Keini, Knizi and Kadmoini, for the land of Keini, the idea is the Avoidah of conquering and refining the seven emotions – and therefore the tribe of Levi which was designated exclusively to serve G-d, which is beyond conquering and beyond Birrurim – therefore they have no connection to inheriting the land of Kenaan. However the land of Keini, Knizi and Kadmoini, which means the service in intellect beyond Birrurim and conquest – this is connected to the tribe of Levi.
Likutie Sichos Pinchus 5751
All of Israel Belongs To All Jews
Even after Israel was divided into tribes – the entire Israel belongs to all of Israel – similar to partners who wish to create a boundary – that the boundary itself must be done in partnership.
Shabbos Parshas Shoftim 27th of Shvat 5752
The Extra Lands Will Be Happily Given
We will inherit the entire land of Israel, all 10 lands! This is an internal inheritance for all the Jewish people, an inheritance from our forefathers from the time that G-d promised it at “the covenant between the parts;” Now what is remarkable is that, we will receive the extra three lands in a way of peace and tranquility, because in that time (the time of Moshiach) there will be no more war etc. the nations of the world will happily give the Jewish people the land.
Shabbos Parshas Lech Licha 5752
Converts
In the time that the Beis Hamikdosh stood, to convert to Judaism, a person had to have Milah, Tevila and Korban – but in our times that there is no Korban, you only need Milah and Tevilla and when the Beis Hamikdosh will be built, you will have a Korban; nevertheless such a person is a complete convert in all respects.
What is unique about this, is that not only today is a convert completely Jewish, but also when the Holy Temple is built, he already is a complete convert, to the extent that he can eat Kodshim even before he brings a Karbon (and his daughter can marry a Cohen that will serve in the Holy Temple when it will be rebuilt even in the beginning of the days of Moshiach.) Because the conversion that he has done now is a complete conversion and the Karbon is an independent obligation.
The Rebbe’s Talk With The Chief Rabbi of Israel 5752
New Torah – New World
It is known that even though in Matan Torah all the aspects of the Torah were given, not only the Ten-Commandments but also the entire Torah Shebiksav – together with all her explanations, including also all the matters that were revealed and were innovated throughout all the generations till our generation! As our sages teach, “even what a future bright student will innovate was already said to Moses on Sinai” – nonetheless, what this means is the general principles were given and through them one can deduce the many details within the Torah.
And the main thing is that by Matan Torah also matters of Torah that will be revealed in the future – the Torah of Moshiach that he will teach to the whole world (for Matan Torah was a once ever event and shall never reoccur) but these matters in Torah are concealed. They are so concealed that their revelation in the future is as if they are entirely new – to the extent they are infinitely higher than the Torah we currently have, as our sages say, “The Torah that we have now, is nothing compared to the Torah of Moshiach.”
And through the new insights into Torah that will then occur (“a new Torah from me will come”) it also causes a new world, “The new heaven and Earth that I will make” (” I will make” specifically – similar, “From me will come.”)
In other words, in addition to the renewal, both the general renewal in the time of Matan Torah and the specific renewal every day – the explanation is that this matter which already was revealed once – renews from its very source again (on a higher level) but there’s also something new – something that was never revealed before, both in Torah – the “new Torah” and through this also in the world “a new heaven and a new Earth.”
Shabbos Parshas Nasoi 5751
The whole world will be filled with the knowledge of G-d as water covers the “sea floor” – and also Gentiles, “the entire preoccupation will be but to know G-d and the kingdom will be G-d’s.” And similarly will be with all matters of the world – mineral, vegetation, animal – that the force of the Creator will be revealed in His creation – to the extent, a rock will talk – and similarly a fig (vegetation) and similarly animal and how much more so people – all will know that they are creations of the Creator – and all who have a Soul (will say, “G-d of the Jews, is King and his Kingdom is on everything…”) And the whole world will be G-d’s dwelling.
Shabbos Parshas Lech Licha 5752
The Whole World Will Have The Holiness of Israel
… “In the future Israel will spread to the whole world.” That the entire world will have the holiness that currently Israel has. And then Israel will be at the level of Jerusalem.
Parshas Bishalach 5752
All Synagogues Wil Be Attached To The Beis Hamikdosh
… This is why it says in the Medrash, “that when Moshiach comes, the Beis Hamikdosh will be as large as Jerusalem today, for Jerusalem in the future will be in an amalgamation of all the synagogues in the world – which will be attached to the Mikdash.
This is hinted to in the verse, “and I will bring them to my Holy Mountain, and I will rejoice then in my house of Prayer etc. which will be called for all nations.” – “My house of prayer” which refers to the future Beis Hamikdosh. “In this world during Galus, He will call to all people – referring to the Synagogues within the lands of the nations – which in the future will be in Israel connected to the Beis Hamikdosh.”
Kuntres Beis Rabeinu 5752
The Miracles That Are Beyond Reality Will Come Into Reality
Regarding the miracles that will descend into nature that will be when Moshiach comes, there are two aspects: The reason that the miracles that are beyond nature will descend into nature is for then that which is concealed will be revealed – and the reason nature will not conceal the miracles that will be then, is because nature will have been elevated. That nature itself will be a “container” for higher than nature.
Based on this, we can explain the two explanations on “I will show you wonders” – the explanation of the Mitteleh Rebbe – that even the miracles which transcend nature will be visible – (unlike today in which we are but aware that they exist (but we don’t comprehend them) and the explanation of the Tzemach Tzeddek that even the miracles that are within nature (great miracles from the state of “He alone”) it will clearly be seen, the miracle within. For the essence of both explanations is that when Moshiach comes, nature will be a container for beyond – which is why nature will not conceal the miracles in her.
Now the difference between the two explanations are, according to the explanation of the Tzemach Tzeddek – the idea of “I will show you wonders” means, that nature will not conceal the miracles that are beyond (in other words, the miracles that come from the fact that the Infinite light is all the way below etc. this is the source of the revelation of G-d’s light.) For nature as it is now, currently conceals this light. For the source of miracles that are within nature are from the revelation in the infinite light. Generally this is the name of Havayeh which is higher than nature – and the source of nature is from the name Eloikim. (Eloikim has the Gematriah of Tevah – nature.) It conceals and hides the name Havayeh – and in the future the name Eloikim will be a container, for the revelation of Havayeh.
And according to the explanation of the Mitteleh Rebbe the idea of “I will show you wonders” is that nature which comes from the name Eloikim will contain (also); the miracles that are beyond nature, which derive from the fact that the infinite light is infinitely high etc. A concealment higher than revelation (higher than Haveyeh.)
Kuntres Chof Ches Nissan 5752
Physical Pleasures Are Termed Nothing
The Rambam writes when describing the times of Moshiach “The sole occupation of the world will be to get to know G-d – therefore the Jewish people will be very wise and know great secrets and understand the knowledge of their Creator as much as possible for a human – as it states, “And the world will be filled with the knowledge of G-d as the ocean covers the seafloor.”” It is self-understood when the Jewish people are in such a state, the miraculous size of fruits will not matter… As the Rambam writes “all the delicacies will be available like dust” (see Likuitie Sichois that the Rambam intends by this that the value of these delicacies to people will be like dust – that they will have no need for them…)
Likuitei Sichos Bichukoisay 5751
The Merging Of The Infinite And Finite
(To understand this three prefaces (ED.
#1 G-d is neither light nor darkness – both are like the colors black and white – as we know, the shades in-between can (like in B/W photos or charcoal painting etc.) have infinite combinations.
# 2 There are two types of lights – the light which is infinite and beyond even being connected – even as a source… to being a source of light to this world (and all the spiritual worlds.)
#3 There is the light (Memaleh Koil Almin) which though infinite, is nonetheless specified (as being a source of light.))
Darkness has an end – it states in the Medrash there is in an allotted time, how many years the world will have the concealment of Truth – and the Tzemach Tzeddek explains, this is similar to what it says in the Zohar on the verse, “For everything there is a time and place” there is a limited allotted time for the darkness of exile.
We must understand – since all things in this world have a limited time, as it states, “For all things there’s a time” what is so unique with the fact that Darkness itself has a limited time? Furthermore it would seem that the terminology “An End To Darkness Has Been Made” indicates, that darkness on its own would not have an end…. but G-d made it that it should end at a specific time.
The explanation is, that this that the negative things are not found in the 14 times which have been indicated for good (by King Solomon in His Book Koheles) are not only that they are not there, as through the good things that arrive then automatically bad things disappear – and similarly with light and darkness – that light completely vanishes Darkness to the extent that even a little bit of light banishes much Darkness; But the idea that G-d ends darkness is that after it will end, it will not even be possible to return!!!
And this that the future Redemption will be a permanent Redemption, means that it will not be possible for the state of exile to ever exist again.
Now the difference between the extinction of Darkness, if it is banished from light or it reaches a state that it is not possible to exist anymore… depends on the type of light that is shining – in order to banish the darkness, but in a way that even after it is banished it can still exist, this happens only from a limited light – even a little bit of light can push away a lot of Darkness, but for the darkness to reach a point that it can never return – this must come about through an infinite light, more specifically through the revelation of the light which is actually within G-d Himself.
For the light that shines outside of G-d, it’s point is to light up the darkness – just like the light of the Sun that shines in the atmosphere of the earth outside of the Sun. For the atmosphere of the earth is by nature dark, and the idea of the light shining onto the dark Earth is to give it light, but the light which is within the sun itself, it is at such a level, that there is no possibility for any Darkness to even exist there.
Similarly the same concept applies above – for the difference between the infinite light which preceded the Tzimtzum to the light which is within G-d-Himself, and the light which follows the Tzimtzum (like the difference between the light that goes out of the sun and the light that is within the Sun) is that the light that is after the Tzimtzum its goal is to light up the worlds – as such, the revelation of G-dliness which is in the world, which comes about through the revelation of the light after the Tzimtzum is in a mechanism of Hischadshus – something novel (different) to it…. The general perception is tangible reality and G-dliness is the intangible. [Similar to the light of the sun that shines in the hollow of earth – that the natural location of earth’s atmosphere is dark and the light shining in it, is in addition to its natural reality.]
And when the infinite light which preceded the Tzimtzum shines in the world – where G-dliness is the tangible reality – to the extent that nothing but G-dliness can exist there (similar to the light that shined before the Tzimtzum).
… And this is where the complete end of darkness comes about – through the revelation of the light which is included in the source (the infinite light that preceded the Tzimtzum…) for the light which followed the Tzimtzum, as its purpose is to brighten the worlds – hence we understand that relative to it, the universes have some type of relationship. As such the revelation of this light is in a manner that the concealment and darkness of this world can conceal it.
Meaning, in addition to the concealment that exists even when it shines – that this light is in a manner of novelty (as mentioned) it is also possible that the concealment of the worlds will even conceal this light (that there should not be any revelation of Divine light in the world – even in manner of novelty.) Now in order for there to be the elimination of darkness, this comes through the revelation of the essence of the light – which transcends the light which is made to light up the darkness – for this (essential) light, the world can never cover it.
And this is what the Medrash says, that the future redemption is like the light of the day – a light that can never be extinguished. The meaning of this is, that it refers to the light which is beyond having a connection to the world – and nothing can conceal it.
This is the meaning, “An End To Darkness Was Caused” – the end (limit) in this case also refers to its beginning – in other words, the idea of darkness only makes sense when we are referring to the light which is created to shine on the world – however not with the essential light.
And therefore the verse states, “the darkness was given an end” – for only in the light connected to the world can you say darkness has an end, but relative to the light which precedes the world you cannot (as it is beyond darkness….) However in actual fact, the original light which is beyond being connected to the world was given an end – in other words, a time when it would end being beyond… and start to connect – connecting to a world which after thousands of years has been so refined, that it can reveal this light, and fulfil the ultimate intention of G-d, Dirah Bitachtoinim.
Kuntres 15th of Av 5751
In the times of Moshiach certainly there will be no person who actually G-d forbid murders – even accidently – both from the perspective of the murderer – for even sinning accidently requires atonement – as is known that even when accidently committed, evil comes from a subconscious existence of evil.
Likewise from the perspective of the murdered which the (spiritual) cuase of his death was that he had killed someone – but there were no witnesses (in other words, when Moshiach comes there will be no overt evil.)
Kuntres Torah Shebal Peh 5752
No More Evil
After the resurrection which follows the coming of Moshiach, G-d will eliminate the very existence of evil, as it states, “The spirit of impurity I will remove from the land.”
Kuntres Torah Chadashah 5752
Yetzer Hara – Bye Bye
In the future both the existence of evil and the Yetzer Hara die.
Shabbos Parshas Shoftim 5752
Unlimited Joy – In G-d
“When Moshiach comes there will be such joy in connecting to G-d, in a revealed open and expansive way.” “There will be a joy based in G-d (or for G-d) with no other ulterior motive.” (The Level of Tzaddikim) which will be by every Jew only after the completion of the Birrurim in the future – and then the joy will be at the highest level as it is written “Then our mouths will be filled with joy;” “And therefore, we will receive the land of Pelishtim – which is the open and expressed joy in G-d.”
Shabbos Shira 5752
Revelation – G-d – Healing
From the main prophecies in the prophecy of redemption, “That no more will we not see our Master, and Your Eyes Will See your Master” this is the idea, “And G-d appeared to Him” and it is hinted to also in the verse, “And G-d appeared to him at the hottest part of the day” – as our sages say, “In the future G-d will remove the sun from its covering – the Tzaddikim (referring to all Jews) from it will be healed” for there will be the complete revelation of “The Sun of Havayeh” in all its strength. It will come to the physical body – in a way that offers complete healing.
Shabbos Parshas Vayeira 5752
Blind Seeing
And then there will be the completion of healing for all Jews – including those as our sages teach – when Moshiach comes, first the blind will be healed, as the verse states, “Then the eyes of the blind will be opened.” Furthermore, “When (G-d) comes to heal the world, first He will heal the blind.” They will be filled with light – they will have literally a lot of light (not in a way that G-d-forbid lessens the ability to see) and therefore they will have the ability to read and learn Torah also from regular letters. Like one of the regulars.
Shabbos Parshas Eikev 5751
Moshiach Will Continue Our Current Avoida
Even after the coming of Moshiach – we will have a continuation of our Torah and Avoidah – (and good resolutions) from the times of Galus – for the preparation and container for all these future revelations and the Avoidah in Gan Eden and similarly in the Geulah is through the “Talmududoi Biyadoi” (our Torah study) today. Most of them are connected to the time and place of exile – and through this we receive the Torah in Gan-Eden, and in the future. (Though Gan Eden and how much more so the redemption – are a completely opposing type of dimension.) Similarly regarding the general Avoidah today – that “the ultimate goal of the days of Moshiach and Techiyas Hameisim etc. depend on our actions and service all throughout Galus.”
Shabbos Parshas Devarim 5751
Universal Language
This is the preparation for the fulfilment of the prophecy, “Then I will transform all nations to have a clear language, that they together call on the name of G-d and together serve Him.”
“A clear language” means Hebrew. See Ohr Hatoirah (Book 7) the end of our Parshah (at the end of the explanation of the idea of bricks,) “Perhaps we can say this is what the verse is referring, “Then I will transform all nations to have a clear language” and we will not need the level of bricks … In the future everything will be the Holy Language – which are brilliant stones from heaven (words can be referred to as bricks – the concept… instead of dross bricks, the brilliant Holy Language of Hebrew will take over.)
Shabbos Parshas Mishpatim 5752
No Need For The Written Word – Moshiach Will Show
In the future we will not need written words – as all Jewish people will hear Torah directly from G-d – as it states, “A New Torah From Me Will Come!” through the true Torah scholar Moshiach, “who will teach everyone” “the New Torah” from G-d, with explanation and clarity etc.
Now this study will actually be visual (or in a visual manner…) in a manner that the written word will not be necessary… as is self-understood from the verse “No one will teach each other, for all will know Me, from young to old.”
Shabbos Parshas Eikev 5751
A New Census
There will be a census of the Jewish people, “Raise the head (stature) of the entire Jewish people from twenty and up etc.” – this is connected and hints to the tenth counting of all the Jewish people, as the Medrash teaches, “Ten places the Jewish people were counted… one will be when Moshiach comes, as it states, “The sheep are yet to be counted by the shepherd” (through Moshiach, or through G-d Himself.)
Shabbos Parshas Balak 5751
A Great Farbrengen
Simply speaking, immediately Yaakov’s request is fulfilled, to live in peace, and it will be fulfilled, “The Tzaddikim etc. will dwell securely etc…” in the third Beis Hamikdosh.
And there will be a great Farbrengen at the inauguration of the third Beis Hamikdash before all the Jewish people – all the Jews will reside in Israel.
Shabbos Parshas Vayishlach 5752
A Real Meal
When we eat nice fish and meat and drink good wine on Shabbos which otherwise would have been a fast, this also hints to the meal that G-d will make for the Tzaddikim (“All Jews Are Tzaddikim…”) in the future.
In that meal we will eat from the meat of the Liviyasoin (humongous whalelike fish) and the meat of the Great Ox, and we will drink from the Yayin Hamishumar (wine designated from ancient times by G-d…) Now in addition to the spiritual meanings which these concepts allude to in Chassidus – there will literally be a physical meal.
As is known, the complete reward in the times of Moshiach (when all fasts will end, and they will transform to days of Joy) is not in Gan Eden, “where there is no eating nor drinking,” rather in the era of the resurrection (which in many places is called “the world to come”) to souls in bodies, to the extent, the soul will receive nourishment from the body.
Shabbos Parshas Balak 5751
Cois Shel Beracha
…There is an added emphasis in this – making a unique Farbrengen – together with many Jews in the time of Raiveh Diravin (Shalesh Seudois) which is most connected to the time of Redemption – literally with a meal, including Bentshing (even on an amount that is not the complete requirement / Shiur) with a “cup of blessing” which is connected to the redemption through Moshiach, as we find in Gemarah regarding the cup of blessing at the end of the meal in the time of Moshiach.
“The cup will be given to Abraham to bless, and He will say ‘I will not bless etc. They will tell Dovid to bless and he will say ‘I will bless and it is appropriate for me to bless, as it states: “He will raise a cup of salvation, and in the name of G-d call” the cup of David and in the name of G-d call.”
Kuntres 15th of Av
The Shechita
The future slaughtering of the Shoir Habor (great ox) with the fin of the Livyasoin, will be through G-d – in other words, the fin of the Liviyasoin is the knife with which G-d will slaughter the great ox.
Kuntres Torah Chadashas 5751
The New Torah
Regarding the novelty in the laws of Torah (in the messianic era) (which makes it permissible for the Shoir Haboir to be slaughtered by the Liviyasoin) we can say that the novelty is that the laws of the Shechita in the Torah (which will also be in the future) were not referring to such a Shechita.
Let us first explain what Mifarshim (commentaries) say, that this Sechita is Horas Shaw (a temporary allowance.) However if that is the case, this would not be a new Torah, for we already know that whatever a prophet tells us – even that we must transgress the Torah – if it is temporary, we need to obey.
In actual fact, the permissibility of such a slaughtering is not a temporary measure, for what is novel in this (New Torah) is that the original laws of Shechita never address such a circumstance.
[We can add that we find a similarity to this in Horas Shaw (temporary decree) as the Rogatchover Geon wrote regarding the Horas Shaw of Eliyahu on Mount Caramel which was deduced from what is written, “Be careful to not offer sacrifices wherever you desire,” “However you should offer them wherever a prophet tells you, such as Elijah on Mount Caramel.” [Seemingly why do you need an extra teaching in addition to the general teaching of Horas Shaw, namely what is written, “Listen to Him” “that even if he tells you to contravene a Mitzvah of the Torah…as long as its temporary, listen.”
But what is novel here is that this is not a contravention – as the law never was applicable in this circumstance – (an example to this is the difference between breaking Shabbos to save a life – so a person clearly is breaking Shabbos but for this temporary time he is so commanded – whereas when it comes to the offering of the two sheep as the daily sacrifices in the Beis Hamikdosh this was not a violation of Shabbos (for a temporary time) the laws of Shabbos never applied in that context.)
Similarly what is novel about the Shechita of the Shor Haboir through the Liviyasoin – is that it will reveal a new Torah law (a law which was incapable of being revealed through a Torah scholar, rather from G-d-Himself) that the laws of Shechita were never said in such a circumstance.]
As mentioned – the slaughtering of the Shor Haboir with the fins of the Liviyasoin in the future will be through Hashem – in other words, the knife of G-d will be the fin of the Liviyasoin. And as the novelty of the Torah law is that G-d never was referring to such a type of slaughtering when He gave us the laws of Shechita – therefore this includes that the general principle, “a person must slaughter” (not a monkey etc.) was never discussed regarding such a shechita which is being done by G-d.
Kuntres Torah Chadasha 5751
Why G-d’s Slaughtering With The Fin Of The Liviyasoin Is Kosher
Now why shouldn’t G-d’s Shechita be similar to mans? (As we know “what He does, He commands man.”)
The actual purpose of Shechita – the words Shechita means to draw – that we elevate the spirit of the animal – as it becomes now prepared and fitting to be elevated into the blood and flesh of the Jew who eats it.
And through this energy He will serve G-d – so the idea of Shechita is the elevating of things of this world into holiness. To the extent of the ultimate – Shechting (getting rid) of the Yetzer Hara.
Based on the above we can now understand – the difference between man and G-d’s slaughtering. When a person is refining the world through their effort, there are many limitations on his ability, which is reflected on the type of kosher mechanism used for slaughtering – and without doing it the right way, the Shechita is invalidated.
But G-d’s Shechita, as He is refining with discernment, therefore there are no limitations – and therefore all mechanisms of refinement are Kosher.
Kuntres Torah Chadasha 5751
Let us explain what is spoken about elsewhere regarding the general idea of Mitzvos Loi Sasei which will also be in the times of Moshiach – when the main Avoida will be in doing Asei – good.
For then, when we fulfil the Loi Sasei, we will be doing so “in their source above which are five Gevurois of Kedushah (holiness.”) Gevurah which transcends Chassadim.
It is known that the source of Mitzvos Loi Saseh is even greater than the source of Mitzvos Asei – this is similar to the quality of understanding, what you don’t know (about G-d) vs. what you do (for what you don’t know, is much higher.)
Therefore we don’t fulfil these Mitzvos in thought and action but rather through, inaction.
And we can say, that this is also seen in an action at least in one matter (in addition to the study of Torah – when we study these laws….) in the permissibility of the Shechita of the Shor Habor through the fin of the Liviyasoin. For even this matter which is knowing what we don’t know, which obviously cannot be understood, which is why one may not eat it, as it cannot come into the person’s blood and flesh (in other words, get internalized) nonetheless, it actually will be revealed in a comprehensible way – and therefore it will be Kosher to eat. In other words, comes into a person’s essence and become part of their flesh and blood.
Now why would this matter be clarified regarding the possibility of the Slaughtering of the Shor Habor and the fin of the Liviyasoin?
It is explained in Chassidus, the difference between the Liviyasoin and the Shoar Habor in Avodas Hashem (Serving G-d).
The Liviyasoin which lives in water – the hidden world – represents a person serving G-d through Yichudim (high spirituality) in higher realms etc. and the Shor Habor which lives on land – the revealed world – represents the Avoidiah of refining the world.
Now each has a quality – serving G-d spiritually (Liviyasoin) is elevating to G-d – that one perceives great spiritual revelation – but it doesn’t include the benefit of drawing this light into containers (actuality) below.
Whereas working in the physical world has the benefit of drawing the light down – but it contains not the benefit of great light.
Highest Light Grounded
But when Moshiach comes these two qualities will merge – that even below we will draw down and have the revelation of the highest light – through the Liviyasoin Shechting and elevating (the idea of Shechting is elevating…) the Shor Haboir.
In other words, it will be revealed the benefit of the high spiritual lights (the elevation through the Liviyasoin) as they are grounded within man’s service below (the Shoir Haboir.)
In other words, the slaughtering of the Shor Haboir is the point and ultimate culmination of all of our work in this world – and therefore it will be revealed through this the complete goal of the entire Avoida (service.) That even the highest lights should come down into our realm – and therefore G-d will allow the eating of the Shoir Haboir with an unkosher slaughtering, through this that, “The new Torah that will come from me, a novel concept in Torah from me,” that even the highest level in Torah (that comes from G-d directly) which cannot currently be revealed and can only be understood, by understanding that one can’t understand, (From me) “Will come” that it will come down below in a manner that we do understand!
“That all the Jewish people will be great scholars and know hidden things and understand the knowledge of their Creator as a human can – as it states, the world will be filled with the knowledge of G-d (the revealed world) as water covers the sea-floor.”
Kuntres Torah Chadasha 5752
The Great Beis Din
The Beis Din Hagadol (the Sanhedrin) in the future will be greater than all the Beis Dins in all the previous generations, both number-wise, as well as intelligent-wise.
As in the future, “All the sages of the Jewish people will resurrected and be present” therefore the amount of scholars who will agree to the validity of the ruling of this Beis Din, are far greater than the amount of scholars who accepted the ruling of all the previous Beis Dins.
And those that will be chosen from among the Jewish people to be the Jurists – Chachamim on the Beis Din Hagadol, certainly will be the greatest sages – even greater than in the previous generations. How much more so the Roshei Yeshivois, the Av Beis Din, the Nasi who is in place of Moshe – The King Moshiach – will be greater in wisdom than all the heads of all the Beis Dins previously (as the Rambam defines the meaning “greater in wisdom”) including Moshe Rabeinu – for Moshiach will teach Torah to the Taanaim and Amaroim etc. and Moshe Rabeinu.
Shabbos Parshas Re-eh 5751
Sanhedrin First Comes To Teveriah
“Judges and offices you should place in all your gates” – fulfilling this Mitzvah will be in the times of Moshiach through Moshiach – as it states, “I will return your judges as the beginning and your advisors as before” and specifically as the Rambam rules, “We know that in Teveriah the Beis Din (Sanhedrin) will return and from there go to Yerushalayim.”
Shabbos Parshas Re-eh 5751
Halacha Like Shamai
…In the times of Moshiach the opinion of the sages will follow the opinion of Beis Shamai – the reason for this is based on what the Gemarah says, “The House of Shamai were sharper.” Their greatness in Torah was greater than the House of Hillel – however now the law does not follow them, as most of the sages who need to use their intellect to discern the law, couldn’t understand Torah at their depth. As our sages say, that “the law does not follow Rabbi Meir, though none in his generation were at his level of understanding, for his colleagues couldn’t understand the depth of his reasons.” However when Moshiach comes, “When all Jews will be great scholars (and especially those chosen for the Beis Din Hagadoil in Yerushalayim) then most Jews (or perhaps all) will have the acute insight of Shamai, and therefore they will follow the Halachah of Beis Shamai.
Kuntres Torah Chadasha 5751
No Need For Police
There is a prophecy about redemption, “I will return your judges as before and your advisors as was previously.”
The reason for police today is but to assist the judge – that if the judge cannot execute his judgement, he needs police to enforce that the defendant should obey.
…Now when Moshiach comes, it states, “And I will return your judges” and it doesn’t mention police. (The verse states, “Place judges and officers at all your gates.”) For in the future the entire existence of evil disappears and the Yetzer Hara – and there will be no more need for police to coerce people to obey the judgment of the judges. For all people will naturally follow the laws – hence all that will be necessary are judges to tell us the laws and teach us Torah… and we will elevate within Holiness indefinitely.
Shoftim 5751
Police For The Good
As all matters of the Torah are eternal – also in the future there will be “Judges and officers, I will place at all your gates” but then the officers will be but “in a positive sense.” They will announce about the existence of the judge or help the Jewish people in fulfilling the ideas of the Beis Din. For example paving the road for the Eidie Rei-ah (witnesses for the new moon) in order that they can arrive at the Beis Din easily and quickly.
Shoftim 5751
Fast Turn To Holidays
The essence of a fast day is that it is “A desirable day for G-d” and through this the inner good of the negative becomes revealed (the revelation of the inner Divine love for the Jewish people – like a king who rinses off his young child’s excrement, due to his great love.) This will be revealed in the complete and final redemption – when (as the Rambam rules) “All these fast days will end, when Moshiach comes. Furthermore they will transform into festivals as the verse states, “So has G-d of the Hosts said, the fast of the fourth month etc. will be for the House of Judah, joyous, and celebratory, and it will be festivals and truth and peace will be cherished.”
Shabbos Parshas Balak 5751
Fast To Festivals
The fasts that will transform into festivals will be even greater than the festival of Purim which will never cease, even in the days of Moshiach. As it states, “And the days of Purim will never leave the Jewish people, and their memory will never be forgotten from their descendants” – for the novelty in them is what will never end. In other words, even in relation to all the revelations that will be when Moshiach comes which are greater than Purim – nevertheless the greatness of Purim will still be evident – and these fasts turned festivals, will be even greater.
Shabbos Parshas Balak 5751
The Festivals Innovated When Moshiach Comes
…And the Korbanois of the festivals, Pesach, Shavous, Sukois – (after sacrificing the daily Taamid, and on Shabbos when its doubled) this indicates the transformation of the fasts to joy and gladness – and to festivals. And their greatness will surpass all the festivals celebrated now. For the festivals that we celebrate today will be like nothing relative to the incredible revelations which will occur when Moshiach arrives (as a candle’s light shines not when daylight does) and how much more so relative to the greatness of the festivals which will be innovated (to come) celebrating Moshiach.
Shabbos Parshas Balak 5751
The Revelation Of The New Torah – Mitzvah Details… Is Part Of Our Current Torah And It’s Completion
Our sages teach – based on the verse, “From Zion will go forth Torah” which is a prophecy said about the times of Moshiach. “A new Torah from me will come – New Insights Into The Torah From Me Will Issue.” In the future G-d will sit … and teach a New Torah, that will be given by Moshiach.
Now the explanation of “A New Torah” in the future – are two possible explanations or mechanisms:
1) The novelty is in the revelation of the secrets of the Torah – as the Yerushalmi says, “There are secrets, as it states, “Yishikeini Minishikus Pihu” these things will be revealed, “In the New Torah” of the future. “For We are promised from G-d that He Wil Explain Her Secrets.” As we find in many locations that Moshiach will teach the inner Torah to the whole nation.
2) A Novelty (also) in the laws of Torah – as it states in the Medrash – regarding the Liviyasoin and the Shor Habor, “How are they Slaughtered, the animal gores the Liviyasoin with his horn and tears it – the Liviyasoin gores the animal with his fin and chokes it… Is this a kosher shechita (asks the Talmud?) Have we not studied that everyone can Shecht (slaughter) and you can use any device, besides something serrated etc. because they choke (the animal…)
So G-d said, “A New Torah From Me Will Come; New Laws Of The Torah Will Come From Me” – a novelty in the laws of Torah that such a Shechitah will be Kosher.”
…Furthermore we can say, that by emphasizing redemption as a part of a Mitzvah in the Torah (which Mitzvos can never be changed,) through adding in the Mitzvah when Moshiach comes as the verse states, “And you will add three cities” this hints that in every place that we find that there will be a difference in the times of Moshiach, whether by adding or diminishing in matters of Torah and Mitzvos (for example that the laws will be like Beis Shamai – or the leniency of allowing a Shechitah through the fins of the Livayason – as well as the “New Torah”) this is not a change, whether making a greater leniency or addition, rather this is similar to the addition in Ari Miklat (which is the source in Jewish law for adding in Torah and Mitzvahs when Moshiach comes…) for this addition is an addition of the Mitzvah that exists now. (That the condition of the Mitzvah is, that when Moshiach comes, an extra three cities will be added) for through this, a completion in the Mitzvah arrives.
The New Torah Causes, The New Laws
…as these two things – the novelty in the revelation of the secrets of the Torah, and the novelty in the laws of Torah (the leniency of Shechting the Shor Habor with the fin of the Liviyasoin) – are two explanations “In the New Torah,” therefore it makes sense to say that there is a connection and continuum between them. In other words, the novel laws of the Torah derive, as a result of the revelation of the reasons and secrets of the Torah.
From G-d, To Moshiach, To Human Intelligence
…Regarding the revelation of the secrets of the Torah through Hashem, “From Me Will Come Forth” – though this level of the Torah which cannot be revealed through a person but only through G-d, is infinitely beyond the intelligence of a person – and we know “Torah is not in heaven,” as such this is the reason why it states, “A new Torah from me will go out” (“go out” specifically is said, and not “given” etc.) for it will leave the heaven and come down below to earth, within the understanding and comprehension of human intellect.
Now we can say that this going out of the heaven, “From Me It Will Go Out” to come to earth, is emphasized in the revelation of the New Torah through King Moshiach … that The New Torah which will be revealed to Him in a manner of prophecy, will descend and also come into human intellect! Andhe will teach all the people,“Who will be very wise and know hidden secrets and understand the knowledge of their Creator, based on the potential of a human” – in other words, that even the highest matters of “the New Torah” will be understood and permeate human intelligence.
Kuntres Torah Chadasha 5751
The New Torah – Divinity
The New Torah which will be revealed when Moshach comes, because it is not within the capacity of a person to reveal it, rather only G-d Himself has the capacity to reveal it, “A new Torah From Me will come” therefore its understood that it’s place in Torah is so concealed, to the extent that it is not possible to find it, and therefore it’s revelation in the future by G-d is a novelty. “A new Torah” incomparable to the Torah that we have today, as our sages state, that the Torah one studies in this world is nothing compared to the Torah of Moshiach.”
Additionally we can say… regarding the new Torah that will be revealed when Moshiach comes – that the giving of the Torah – Matan Torah – which was a one time event, for never again will Matan Torah reoccur – hence all of the Torah was given then – including “The New Torah which will come from me” that will be revealed through Moshiach, “The secrets of the Torah.” It was all given to Moshe on Mount Sinai and though it is deeply hidden in the Torah, it is all there.
Kuntres Torah Chadasha 5751
A Revelation Of Infinite G-dliness
At Matan Torah, in a revealed way, the 10 commandments were given – these 10 Commandments are corresponding to the 10 Sayings with which G-d made the world, and the Ten Sefiros, the level of G-dliness that has connection to the world (as we find in the revealed part of the Torah that it is laws that govern human behavior in this world.) However relative to the level of G-dliness that has no connection to this world, this was not revealed in the Torah but concealed.
And when Moshiach comes, it will be revealed the level of Torah which is infinitely greater than the world (as emphasized in the inner part of the Torah “her secrets…” the knowledge of G-dliness) to the extent of the revelation of the essence of G-d.
This is emphasized in the terminology “A New Torah Will Come From Me.” Specifically “from me,” as it states, for all will know me, this is the level of 11 (higher than the 10 commandments) the level of “You are One but not countable.”
Shabbos Parshas Bishalach 5751
The Laws Of The Torah
It is understood from the words of our sages which are quoted as law, in the book of the Rambam, that all the books of the prophets and the writings will be unimportant in the days of Moshiach – however the laws of the Torah will never cease, forever! just as the Five Books of Moses.
[In other words, in the eternity of the Torah, it is clear that it is a Mitzvah for eternity, which can never be added to or changed etc. and included in this are the laws of the oral Torah, which are the explanation of the Mitzvas – for through them, we know how to do the Mitzvos of the Torah.]
Kuntres Hilchois Torah Shebal Peh
Torah
In the days of Moshiach after the completion of Avoidas Habirurim – when evil will be separated from good, the focus of our Torah study will not be to Mivarer Birurim, but to be Meyached Yechudim (spiritual attainments) in ever increasing measures… And all of this will be through Chassidus – to fulfill the Mitzvos with ever higher intent… The inner reasons for the Mitzvos… We will also need to know the laws kosher and unkosher, as well as permitted and forbidden and pure and impure.
“However the revealed parts of the Torah (namely the Mitzvas) these will be well-known and revealed to every Jew internally, without any forgetfulness and nobody will need to study them.”
Kuntres Torah Chadasha 5751
The Main Study – Chassidus
The revelation of the oil of Torah in Chanukkah (and even more so in later generations) Yud Tes Kislev, is not only out of the necessity, due to the extra darkness in the world, but rather and mainly because we’re coming closer to the times of Moshiach.
Moshiach is called anointed with oil. As it states, “With my holy oil I consecrated him” and through him the main revelation of the oil (secrets of the secrets) of Torah will be revealed.
He will teach the secrets of the Torah until in that time (in the days of Moshiach) … “The entire preoccupation of the world will be only to know G-d.” How much more so the Jewish people who will be great sages and know hidden secrets, and understand the knowledge of their Creator etc. meaning that the main study then will be in the secrets of the Torah.
Shabbos Mikeitz 5752
Need To Study
It says in Tanya, Iggeres Hakodesh page 143 side 1, how is it possible that when Moshiach comes you won’t need to learn the laws of Kosher and Unkosher / permitted and forbidden – how will they slaughter the sacrifices, if they don’t know the laws of slaughtering… preparing of the knife, for will there be a person born with a nature that he can slaughter properly… and also that the knife will remain without any fault in it forever??
Kuntres Torah Chadasha 5751
The Infinite In The Finite
Although in the days of Moshiach, in the times of redemption, seemingly it makes no sense to mention the exodus from Egypt – nevertheless even then, we will mention the exodus from Egypt.
Furthermore although the redemption far surpasses the exodus from Egypt as it is a redemption that is not followed by any further exiles – and “then the spirit of impurity I will remove from the land,” we will permanently leave all boundaries and spiritual limits! In contrast the redemption from Egypt was a redemption that was followed by an exile – and it was not a complete redemption as “the evil in the spirit of the Jewish people was still strong” (and as such the Jews had to escape) nevertheless we recall the exodus from Egypt, even when Moshiach comes.
Now as we will mention the exodus from Egypt in the times of Moshiach, this is a proof that it is obviously for a benefit – which is the benefit and quality that “leaving Egypt” has even in the times of Moshiach, as we will discuss:
The explanation of the matter is, during the redemption from Egypt the entire concept of redemption was innovated. It is the gateway for all subsequent redemptions – including the final redemption.
Furthermore had the Jewish people merited, the exodus from Egypt would have been a complete redemption, not followed by an exile, in a manner that “G-d will reign forever!” As the Jewish people said at the song of the sea. They would have went immediately into Israel with the complete redemption. However because unfortunate circumstances got mixed in, this did not actually materialize.
Based on this we can say, that the true idea of leaving Egypt is the days of Moshiach and the true inner idea of Moshiach is the redemption from Egypt. It’s only that in actual fact, for side reasons there is some time (at least outwardly) until the final redemption will actually come.
However all the time in-between the exodus from Egypt and the complete redemption “all the days of our lives” (in this world) must be “to remember going out of Egypt.” [To the extent that all the days from the first redemption from Egypt until the final redemption, are all “days of leaving Egypt.”]
Seeing that leaving Egypt is the inner core of redemption, therefore remembering the fact that we left Egypt, “all the days of our life” automatically includes the injunction to bring about the days of Moshiach.
Based on this it’s understood, why we will mention leaving Egypt during the days of Moshiach (despite the fact that then the world will be in a redeemed state – even relative to the redemption from Egypt) for a. Leaving Egypt is the beginning and furthermore the essence of the days of Moshiach b. Leaving Egypt causes a novelty in the days of Moshiach that it will include also the benefit of leaving Egypt, the benefit of repressing the Sitra Achara (dark side) as the evil was still strong in them (as mentioned before.)
However remembering the exodus from Egypt when Moshiach comes will be but a secondary exercise – for the main revelation then will be the complete redemption transcending all limitations and boundaries. And simultaneously we will mention the redemption from Egypt (though it will be secondary) as the greatness of the complete redemption which is beyond any limitation (in a manner that “the spirit of impurity I will remove from the earth” “Ishapcha”) will come into the limitation and realm, of “all the days of your life,” into the fabric of this world (the benefit of Iscafiyah (subduing evil) gained in Yetzias Mitzrayim / Leaving Egypt.)
However if we did not mention leaving Egypt, I may think that the redemption is separate “from the days of our lives” in this world.
Shabbos Parshas Shemois 5752
All the additions in Torah and Mitzvos in the future are sourced in Halacha – the addition in fact is the completion of the Mitzvah.
We can explain the source for adding in the Mitzvos of the Torah in the days of Moshiach in Halacha / Jewish law – in the laws of “Kings and their wars and the King Moshiach” in Rambam’s Sefer (book) of Yad Hachazakah:
After the Rambam explains that the Torah prophesized on the King Moshiach, as it says “G-d will return your captives etc.” he continues, “even in Parshas Billam it says “there he prophesized etc.” Then in the next law after this he writes, “similarly with regard to the Ari Miklat it says “If G-d will expand your boundaries and you will add another 3 cities etc.” Now this never actually occurred, and G-d did not make a commandment for no reason – therefore we have to say, that this commandment will occur in the times of Moshiach, when we will add (and complete) the Mitzvah of Ari Miklat.
Now we have explained elsewhere that the reason the Rambam adds the proof from the Ari Miklat is to emphasize that the coming of Moshiach is something that is necessary also based on the Mitzvah of the Torah (in addition to the general idea that the Torah prophesized about it) for the fulfillment of the Mitzvah of Ari Miklat “(You will add three cities”) will only be “when G-d expands your borders” in the days of Moshiach. And seeing that the promise of redemption is a detail and part of a Mitzvah in the Torah, therefore it has the powerful permanence of a Mitzvah of the Torah, as the Rambam writes in the end of the subject, “the main thing is as follows, that this Torah, its laws are eternal, we do not add or subtract to them (“The mitzva stands forever, it has no change, no addition or subtraction.”)
Furthermore we can say that when we emphasize the idea of redemption as a detail and part of a mitzvah of the Torah, “which has no change or addition” through the fact that this mitzvah will be completed in the days of Moshiach, as the verse says “You will add an extra three cities… this hints to the fact that wherever we find in the days of Moshiach some type of addition or subtraction in the matters of Torah and Mitzvos [for example, change of laws to the House of Shammai, the leniency of the Shechita of the Shor Habor by the Liviyasoin, the addition of the “New Torah”] this is not a subtraction in the Torah itself, rather it is similar to the law of Ari Miklat (which is the source in Jewish law for adding a matter in Torah and Mitzvos in the days of Moshiach) … This addition is part of the Mitzvah which exists now! (The structure of the Mitzvah is that in the days of Moshiach, we will add 3 cities) and through this we have the completion of the Mitzvah.
Kuntres Torah Chadosha 5751
Beis Shamai – is ridding hidden evil
In the Talmud it says, “For three years The School of Shammai and The School of Hillel argued, each one said, “The law follows our understanding.” Finally the voice from heaven came forth and said, “Both are the words of the living G-d and the law is like The School of Hillel.”
Now though “we do not pay attention to a voice from heaven…” as “the Torah is not in heaven,” nevertheless the real reason why the law is like Beis Hillel, the House of Hillel, is because the House of Hillel were the majority.
Now in truth there was no need for a heavenly voice to confirm that this should be the law. It’s only that “the House of Shamai were sharper” – in other words, this voice from heaven came to clarify that although the School of Shamai was sharper – but because the School of Hillel was the majority, therefore we follow the Jewish law in making the law according to the majority.
As in this case, the voice from heaven was merely confirming what is the principle of the Torah, therefore we adhere to it.
To begin with, let us explain the general concept of the differences of opinion in Torah – as it states in the Talmud, “The words of the sages are like a goad… there are many groups but they were all given from One Shepherd… these are the Torah Scholars that sit in groups and delve into Torah – some say this is permitted, others say it is forbidden… so a person may say “How can I understand the Torah…?” In fact Moses asked G-d, “How will we decide what the law is?” So G-d said, “You follow the majority opinion. If most of the Rabbis say it is not kosher, then it is not. If most say it is, then it is… Now these Rabbis / jurists had to use their intellect, as it appeared to them, in every matter according to its correct interpretation – as it says, “A judge can only judge by what he knows.”
This is also the explanation in the arguments between the School of Shammai and the School of Hillel, that in most of the laws that they disagreed on, the School of Shammai is more strict and the School of Hillel is more lenient. For in those matters that there is a possibility to judge in either direction – either more strict or more lenient, their very mind (as they were naturally endowed from birth, based on the source of the soul above) was (generally) inclined either to be strict or lenient.
Now, The House of Shammai (whose souls came from the level of strictness / Gevurah) their natural inclination was to be strict, which means to forbid anything that has in it potential and hidden evil – whereas the school of Hillel (whose souls came from kindness / Chassadim) their mind was inclined to be lenient which means to draw close and enable rectification for anything that the evil wasn’t actualized and revealed.
This distinction was also hinted to in their names – Shamai comes from the language “Who placed his ways;” in other words, he was very careful from even hidden evil – and when he saw hidden evil, he would reject it. Whereas Hillel comes from “The candle on my head shines” he was about light and revelation to shine the light of holiness even in a place that there was potentially hidden evil there.
This difference between Beis Shamai and Beis Hillel is also on the level of Torah which through it the world is refined:
“The school of Shammai were sharper” – this is a higher level in the study of Torah (the potential of Torah, the inner Torah) which has the ability to refine not only the revealed evil – but even) the hidden evil.
On the flip side, the House of Hillel learned the Torah, as it was in a revealed way (the revealed Torah) and therefore their job was not to fix hidden evil. As such, as they were not about fixing hidden evil, therefore it is wrong to push away anything that you can draw close and elevate to holiness.
So these days when the situation in the world is such, that most people are not within the realm of the level of the House of Shammai, to be infinitely careful even from subconscious evil – and to get rid of it through a high level of Torah – therefore the law is like Hillel, and the teachings of Shammai are not the law. To the extent that once, when there were more scholars of Shammai than Hillel, and they were able to, through majority vote make the law like Shamai, and “that day was as bad to the Jewish people as the day when the golden calf was made.” For through pushing away from the realm of holiness matters that you could draw close, therefore we add in the force of evil.
Kuntres Halachois Einan Biteilois
A Comparison To A Law From Shamai Which Today We Keep
We find also in connection to the festival of Shavous, the time of the giving of the Torah – in which the entire Torah was given, including “The future Torah that will come from me” a comparison to the laws of Beis Shamai – similar to how the law will follow Beis Shamai, in the times of Moshiach.
At the end of the laws of the festival of Shavous, the Alter Rebbe writes – it is forbidden to fast on the day after Shavuos, for on that day they would offer sacrifices of Rei-eh, for those who couldn’t offer on the day of Yom Tov itself (as they had no need for the meat) … now although this is a law from the School of Shammai whereas the opinion from the School of Hillel is that it permissible to offer the sacrifices on Yom Tov itself – nevertheless because in this matter, the School of Hillel acted like the School of Shamai and many Jews similarly did likewise… to offer the sacrifice after Yom Tov – therefore this day became like a festival itself, and we do not have a eulogy and fasting. Similarly though the Beis Hamikdosh is destroyed – fasting and eulogizing on this day is forbidden.
The explanation of this from the soul of Torah:
It states in the Talmud, “The day before Shavous – It is dangerous to let blood … For a demon goes forth and its name is Tavoich – for if the Jewish people had not accepted the Torah it would have slaughtered them.
So the Maharsha asks, “It would seem that it shouldn’t be called Tavoich (slaughtered) but Toiveach (slaughterer.) That it is coming to slaughter others.”
He answers, “This demon which is the Satan, which is the Yetzer Hara, it is the spirit of the Angel of death which came to slaughter the Jews if they did not accept the Torah, but since they did accept the Torah, and they overpowered their Yetzer therefore to the contrary – they slaughtered the Yetzer Hara.
This is also the meaning of Yom Tavoiach – the day after Shavous – The slaughtering of the Yetzer Hara.
In other words, the day before Shavous, prior to receiving the Torah, this energy came forth to slaughter the Jews if they did not receive the Torah and after Shavous – after they did receive the Torah it became “a day of slaughtering” that the Jews slaughtered the Yetzer Hara.
The reason for this is, and the reason why the House of Hillel followed the House of Shammai in this matter, and many Jews likewise offered the sacrifice after Yom Tov – we can say, because on Yom Tov itself, “The time of the giving of the Torah” which includes at least in a concealed way “The New Torah That Will Come From Me” the secrets of the Torah which were beyond a connection with dealing with evil – therefore there is no need to slaughter the Yetzer Hara, (as the opinion of Beis Shamai whom as they were so great in the study of Torah “they were sharper” – hence they got rid of even the hidden evil – the possibility of any negativity) and therefore after Shavous specifically, “it is a day of slaughtering.”
Kuntres Torah Chadashah 5751
Ultimately The Law Will Follow Both
It is known that the principle that the law follows Beis Hillel to the extent that the words of Beis Shamai do not hold legal value when they contradict the words of Beis Hillel, this applies only today. However in the future, the law will be like the House of Shamai, as is explained elsewhere – that the reason for the difference in the law is because The Great Beis Din will return to Jerusalem and the opinion of the majority of them will be according to Beis Shamai.
The problem with this approach is it would mean that many of the laws in the Oral Torah during the times of Moshiach will cease – for example, all the laws that were according to the opinion of the House of Hillel – now we know that the laws never cease?!
Furthermore how can it be that after thousands of years of the Jewish people following the law in the path of Hillel this should end? – This also contravenes the fundamental principle that we we’re meant to ascend in holiness – never descend.
Based on what was written (in the exposition ED.) that when Moshiach comes. we will not be doing the Mitzvos as commandments that people are obligated in – but rather as they are from the inner realm of Torah, simply the will of G-d; As such, we can explain that also the laws from the House of Hillel which in the future will change to the law like Shammai, actually will not end either!
To begin with, let us explain the words of the Mishnah, “any argument which is for the sake of G-d, will remain… this is the argument of Shammai and Hillel.”
The question was asked, how can you say an argument remains – in point of fact only one of the two opinions can succeed? The answer is because both are the words of the living G-d, and therefore the House of Shammai has also a source in the world of Atzilus – it’s just that the law does not end up like his opinion… However this is not a good enough answer to the idea that both of them will actually become the law. As such the Ari-Zal said that when Moshiach comes, the law will be like the House of Shammai… And in this way it actually will manifest.
However even according to the explanation of the Ari Zal that in the times of Moshiach the law will be like Beis Shamai and this is what it means that it will actually manifest – it raises a question which is, how will the opinion of Beis Hillel also manifest?
The answer to this question is that in the first stage of Moshiach the law will be like Beis Shamai however in the second stage of Moshaich, in the time of the resurrection of the dead when the Mitzvas are non-applicable in terms of commandments – then both Shamai and Hillel will be right, for the law will be like both.
In the day of “today when we are meant to do the Mitzvahs,” which includes the current era and including the first era of Moshiach prior to the resurrection of the dead – when the fulfillment of Torah & Mitzvos will be complete – as the main emphasis is the impact the Mitzvah has in the world – therefore it matters that the Mitzvah should only be according to one opinion, and according to the second opinion it is only celebrated spiritually. So these days the law goes according to Beis Hillel and the opinion of Shammai is only spiritual and in the future, the law will be according to Shammai and the opinion of Hillel will be spiritual.
However after this era, when we are impacting the world, and we reached “the time to receive the reward” in the era of the resurrection where the Mitzvos cease to be obligatory from the commandment perspective, and only their core truth which is that they are the desire of G-d, the law of the Torah which never ceases – at such time, the law will be like the House of Hillel and the House of Shammai together! because in the world it will be revealed the will of G-d as it is within His Essential Self which can carry opposites.
Kuntres Halachois Shel Torah Shebal Peh Einan Biteilois
In The Era Of Resurrection Mitzvos As Obligatory Commandments Will Cease – Though As Divine Will, Will Exist
It is known that according to many opinions the Mitzvas will cease in the world to come, during the era of the resurrection of the dead / the second era of Moshiach, however in the first era of Moshiach, before the resurrection, the Mitzvas will be completely done at the highest level – therefore “A garment that has Shatnez… we make from it shrouds for those who have passed. Rabbi Yosef said, this means that the Mitzvas will cease in the future.” “You may make shrouds from Shatnez even though when the person gets up in the future he will be wearing garments that he may not wear according to Jewish law – so this proves that the Mitzvos cease in the future.”
How could it be that Mitzvos cease in the future, when we know the principal, that the Torah will never change, as it says, “It is very clear and well known concept that… all the words of the Torah we are commanded to do it forever.”
You may think that this idea, “that the Mitzvos cease in the future” does not contradiction the eternity of the Torah – as perhaps to begin with the classification of the eternity of the Torah is only during “the time of today when you have to do it” but not about the future time when “you have to receive it’s reward” after having fulfilled all the Mitzvos before…
However this explanation is not good enough… because the reason for the eternity of the Mitzvos of the Torah – “the Mitzvos will never change” “it is an eternal commandment forever” is because it is the will of G-d – in other words, G-d’s desire for the Mitzvos is not for a secondary reason – such as rectifying the person in the world that they should be complete [and as such you could say “now that world and the person is complete we need a different type of Mitzvah or no Mitzvah at all] Rather it is a pure desire from G-d for its own sake and therefore it has no capacity to change, nothing added or subtracted to it.
[This is the difference between the Mitzvas of the Torah – and the commandments through the prophets – the commandments through the prophets have some kind of ulterior motive. Of course if it’s speaking about something permitted such as “go to this place or don’t go” but even when it is speaking about matters of the Torah which the purpose is not the commandment itself, but to admonish people to keep the Torah and therefore it has a temporary value (for those people.) But the Mitzvah of the Torah themselves are what is permanent – it’s commandment is eternally, everlasting, as it is the desire of G-d.]
From this we understand how we cannot say that the existence of the Mitzvos is only in our time when the service of the Jewish people to refine the world is necessary – and afterwards (in the time of reward) it ends, for the will of G-d is a permanent matter, which does not depend and does not change – based on fluctuations in the person, in the world.
Based on this, because it is a clear matter in the Torah that the Mitzvos are eternal, how can we say that the Mitzvah will end in the future?
The expressions that Mitzvos will end in the future is referring to the commandment to the person, and as when a person passes, “after they finish the service of doing the Mitzvos in this world they become free from the Mitzvos,” this means that even in the world of resurrection after we have completed all our work in keeping the Mitzvos throughout “the day that we are meant to” – a person is not commanded to do the Mitzvos, rather the existence of the Mitzvos stands on its own internal structure, not as a commandment to a person, but as the will of G-d.
Explanation of this is, the classification of a Mitzvah as a commandment to a person, can only be classified when a person is his own identity / for himself – at such time it is possible for G-d to command him to follow G-d’s will, however after the man completes his service in this world and his entire existence, every detail within him is permeated with the will of G-d – and he becomes in the status of 1 with G-d – to the extent of being a single entity, the Jews (via the Torah) and G-d are a single oneness – as will actually be revealed in the times of Moshiach – therefore it is not possible to command him as he is not a separate entity but rather Mitzvos fulfil the will of G-d which happens automatically through the very existence of the Mitzvah.
Kuntres Halachois Shel Torah Shebal Peh Einan Biteilois
Who Determines Jewish Law In The Days Of Moshiach
Rabbi Eliyahu: Regarding doubts that will arrive when Moshiach comes, we find the Gemara writes that we will ask Moshe and Aharon, for example, “Those who rise – if they need to be sprinkled with the ashes of the red heifer on the third and seventh day?” (These are from the questions that the people of Alexandria asked Rabbi Yehoishua ben Chanania) so he said – when Moshe Rabeinu comes, we will ask him.”
It would seem from this that we will not need to go ask the Sanhedrin as we can go straight to Moshe…
Rebbe: (With a smile) I am trying to increase the honor of Rabbis. That people will have to ask them.
Rabbi Eliyahu: But better to go straight to Moshe and Aharon, then to go to the Sanhedrin.
The Rebbe: We will ask Moshe and Aharon matters (laws) that they heard from G-d. Regarding matters that we have a tradition that it comes from Moses, (“A Law From Moses At Sinai”) – we will ask, what exactly did they hear at Sinai?
But things that are deduced from the law, “Thirteen principles of deduction that the Sanhedrin deduce the law” the majority opinion of the 71 judges is the determining factor (hence going to Moses and Aharon who are but two people cannot determine.)
[Also it would not help the prophecy of Moses for we know a prophet cannot innovate anything (in terms of Jewish law) for the Torah is not in Heaven.
And though we find prophets as part of the chain of the transmission of the Torah – as it is written “Moshe received the Torah from Sinai and gave it to Yehoishua and Yehoishua gave it to the Zikeinim and the Zekeinim to the prophets” this of-course is not as a prophecy, rather they received the tradition from Moses and they gave the tradition (the Prophets transferred it) to the Anshei Knesses Hagedoila.]
For this reason there is a place for differences in Jewish law where the law was made based on the Majority opinion of the Sanhedrin – for based on the Majority opinion of the Sanhedrin in the times of Moshiach – as it states, “Go to the judge in your day,” “You are only obligated to go to the Beis Din of your generation.” And if the majority opinion is different from the majority opinion of previous Sanhedrin then the law will be according to the majority opinion of the Sanhedrin in the days of Moshiach.
Rebbe’s Conversation with Israeli Chief Rabbi 5752
Kiddush Hachodesh
When Moshiach comes immediately even before Rosh Chodesh – and then we will sanctify the month based on Kiddush Hachodesh (sighting the moon) (and by the way it is possible to do Kiddush Hachodesh based on sight through a Sanhedrin even before Moshiach comes – according to the opinions that it is possible to appoint a Beis Din in these days.
Shabbos Parshas Mishpatim 5752
True Humility
In Torah Oir the end of our Parsha (Vayigash) it states, “Similarly we will understand the idea that saying Shemoina Esrei quietly is but in our time when the feminine is a receiver. But in the future where her status will elevate to be the level of giver, literally like the male himself – then the Shemoina Esrai will be said loudly, and it will be “the Voice of the Kallah.”
Now we need to understand, as based on Chassidus (the opinion of the Zohar) the idea of praying quietly is because the category and essence of what Shemoina Esrie is – for it is the concept of completely humbling oneself – this is the true idea of Shemoina Esrei (it corresponds to the world of Atzilus.) So how can it be that in the future, the prayer will be said loudly, which is the opposite of humility?
… the ultimate goal of humility, that man can achieve these days (before Moshiach) including completely humble (even in a way that all of ones limbs and organs, thought, speech, action and desires are given to G-d) is only in a way that disassociates from the ego of the individual – a humbling of each part of the person’s abilities (to G-d.) However when Moshiach comes, when our humility will be complete, to the extent “that all flesh will see G-d” that the very flesh (perhaps body) will “see” G-dliness – as such, in the entire universe, it will be seen that the only existence is G-d! There is no other existence. (See Tanya book two ED.) Now as this relates to the Jewish people, it will be revealed that the Jewish people and G-d are actually one! In a manner that their very body is so to say G-d. Similar to what it states, “who are the kings – the Rabbis/sages” – as such, prayer will be with loud voice, for its intent will be to reveal the greatness of Bittul/humility.”
Likuitei Sichois Vayigash 5752
Complete Divine Unity – Through Torah
These days, the Jewish people were only given the seven lands – for now the (main) Avoida is fixing the emotions (to be driven to good things…) Currently fixing the three brains (Chochmah, Binah, and Daas) is mainly in order to make one’s emotions better – but in the future when the entire point of Avoida will be at the most refined (best) way, then the Avoidah with the three intellects will be (mainly) its own independent Avoida – to connect / unify with G-d through the complete unity (amazing unity…) of one’s mind with the Torah (the wisdom of G-d and “He and His wisdom are one”) For through this (that G-d and His Torah are completely one) it is revealed that “Jews, The Torah and G-d are one.”
Shabbos Parshas Lech Licha 5752
Complete Refinement
In the days of Shlomoh, all the Sparks (Nitzoitzois) which had some light in them were refined – but when Moshiach comes, all the sparks will be refined. For the refinement of the sparks through the revelation of the outer dimension of Atik [for the revelation in the times of King Solomon was the revelation of the outer dimension of Atik] is not the sparks themselves transformed internally; rather that the revelation from King Solomon attracted the sparks to King Solomon.
As such the only sparks that were refined were those that could feel the light.
But the refinement through the revelation of the inner side of Atik happens through Atik, revealing within everything that its very identity is G-dliness. And therefore in the future, when the inner side of Atik is revealed – even the sparks that darkened will elevate and incorporate into holiness. Furthermore even the physical things themselves (not only the sparks in them) will be one with G-d.
Kuntres Chanukah 5752
Another difference between the refinement of Birurim in the days of Shlomoh to the refinement that will be in the future redemption – the refinement by the nations in the days of Shlomoh, was through them coming to him. However before they came to him they had not been refined – for though the revelation that shined in the times of Shlomoh shined to such a great distances as to attract these sparks. Nevertheless their actual refinement only took place after they arrived.
This is self-understood from the fact that even after the Queen of Sheba heard about Shlomoh she still had to come… – and only then did the Birur (refinement) occur.
For their Birur was not self-motivated rather as a result of the light that attracted them (that shined upon them) as such they could be refined when they came to the source of the light. However the refinement in the future, as the refinement will come about through revealing the true identity of everything (namely God) as such then, “I will transform all people (as they are, and where they are) to all serve G-d simultaneously.”
Kuntres Chanukah 5752
The Era of Techiyas Hameisim / Resurrection
1 The Essence and Meaning of this Time
The Completion of Reward is specifically to souls living in bodies as the Rambam Decides
“A Jew and G-d are one entity” – not only as one’s soul is above (or part of His soul) rather His entire being, as He is a Neshomah in a body below – a Jew is “one entity” with G-d so to speak. For an essential item, when one grasps part of it, one grasps all of it (ED. For example the same 1+1 that a professor thinks, is the same 1+1 that a child is taught – though the professor may be able to extend the concept (think more equations) nonetheless the essence is exactly the same.) And furthermore as is understood from the ruling of the Ramban, that the completion of the reward (for the service of the Jewish people in exile) and hence also the completion of everything is to souls in bodies at the time of the resurrection… Furthermore when Moshiach comes, the soul will receive sustenance from the body.
Wednesday Parshas Boi Third of Shvat and Shabbos Parshas Boi and Vov Shvat 5752
The Complete Reward – The World Of Resurrection When With G-d We Shall Unify
We can connect this with what the Rambam writes about the days of Moshiach at the end of his book of Laws:
To begin with, let us explain the reason for the order and division of the laws in the last chapter – for after the Rambam explains the details about the days of Moshiach (in the first three Halachois) and concluded (in the fourth Halacha) “The sages desired not the days of Moshiach… but so they could be free to delve into the Torah and her wisdom… In order to merit the future world to come.”
Then he adds (in the final Halacha) a new concept, “In that time there will be no hunger, no war, no jealousy or strife – for the good will be abundant and all the luxuries will be as plentiful as dirt – and the entire preoccupation of the world will be to know G-d better, as it states ‘The whole world will be filled with the knowledge of G-d as water covers the seafloor.””
Now we can realize that in the final Halacha (law) the Rambam is hinting to the second period in the era of Moshaich – when the very fabric of reality switches, starting with the resurrection of dead – as explained at length elsewhere.
Now based on what is explained regarding the difference between the era of Moshiach and resurrection – that in the days of Moshiach there will be a perfect service vis a vis keeping Mitzvos – as they are commandments to people to perform. And in the days of Techiyas Hameisim they will cease to be commandments (“Mitzvos cease”) and their truest nature, namely that they are the core desires of G-d (laws of the Torah…) so this is hinted to in the changing of the terminology of the Rambam in the final two Halachois:
In the fourth Halacha he writes ‘The sages did not desire the days of Moshiach … but so they could be free to study Torah and her wisdom….in order that they should merit the future world, as we wrote about in the laws of Teshuvah.”
There the Rambam clarifies that the good that G-d bestows in this lifetime is in order to enable us to study Torah and do Mitzvos, “so we can merit the reward in the future world to come.”
However in the fifth halacha he adds something novel about that time – which will be in the next era – he doesn’t write that the situation is for any other purpose (such as “in order for…”)
The meaning behind this:
In the first stage of Moshiach during the time that “now is the time to act” as this is incumbent of the individual (to do Torah and Mitzvos to the max) therefore he also discusses the rewards.
However in the second period of Moshiach when the dead come to life – because the obligation of keeping Mitzvos ends, and it will be revealed the true nature of a Mitzvah that it is a desire of G-d – and as then the world and people will be perfected… “The only preoccupation of mankind will be to know G-d … ‘for the world will be filled with the knowledge of G-d as the ocean covers the ocean floor’” so it is self-understood, that such a situation is not for any other purpose – rather it is the purpose!
Based on this we can say, that also according to the Rambam the main reward will actually occur in the time of the resurrection (as Chassidus rules) but he did not write this explicitly – just as he did not write explicitly about the second era of Moshiach when the dead will rise – because the ultimate goal of a book of laws (where the Rambam is writing in) is “That all the laws should be easily understood, from young to old, with the specific details of every Mitzvah,” and this era finishes (or culminates at a close) at the “time to act” (namely now and at the culmination of the first era of Moshiach ED.)
Nevertheless because the point of the Rambam’s book on Torah’s laws – which is the essence of G-d’s desire (namely the laws themselves…) therefore in the final law which is the completion and the conclusion of the book of laws, the Rambam alludes regarding the situation during the time of resurrection – for then the true purpose of laws of the Torah will be revealed. In other words, they are not for the person (so he can merit the world to come….) rather “To know their Creator;” and this is the main and complete reward that the very identity of the person and the world becomes one with Knowledge of G-d, like the ocean covers the seafloor.
Kuntres Torah Shebal Peh 5751
Highest Revelations
It is known regarding the soul and the body, that in addition to the fact that the revelation of G-dliness, that comes to a soul through its service in Torah and Mitzvos while she is in a body is a much greater revelation… in fact greater than she received before she came down to this world. Now also the revelation of her Avoida of Torah and Mitzvos while she is in a physical body, will be mainly during the resurrection of the dead, when the soul returns into a physical body.
For even though there is a revelation in Gan Eden after it descends into a body and leaves the body – nevertheless the main revelation through Torah and Mitzvos will be during the resurrection of the dead, when the soul is within the body. As understood also from the concept of the resurrection itself, that every single Jew will be resurrected – even souls that are currently in Gan Eden, having been there for thousands of years and three times a day they rise to a higher level… nevertheless, in the future, they too will come into bodies. For the revelation in the world of resurrection will be even greater then then in Gan Eden, even from the highest level of Gan Eden.
Kuntres Iyar 2 5752
Regarding the benefit of the service of the soul while it is in a body relative to the service of the soul when it is in heaven, prior to its descent below – there are generally two explanations:
The first is that through the soul serving G-d while it is in a body this reveals the strength of her connection with G-d, that even the concealment of the body and the animal soul cannot destroy G-d-forbid or even cause a weakness in her Divine connection.
How much more so, when the service of the soul below is with great love, transcending all logic – like the love that a son has for his father – which through this it reveals the tremendous connection the soul has with G-d. This connection comes from the essence of the soul as she is sourced in the essence of the infinite light of G-d. Like the son who comes from the essence of the mind of the father… For relative to the level of the soul as it exists in Atzilus, there she is similar to a son as it comes from the mind of the father, namely the descent through the universes of Beriah, Yetzira, and Assiya (and certainly her descent into this physical world). So this conceals on her intrinsic bond.
And this that also while she’s here below, she is at the level of a son to a father – that her love is an intrinsic love which is beyond logic, like the love that a son has to her father – this comes about through the revelation of the essence of the soul as it is within the mind of the father (prior to its descent.) For relative to this level (the essence of the soul as it is sourced in the essence of G-d) in comparison, Atzilus, Beriah, Yetzirah, and Assiya are equal(ly distant.)
Now there’s another explanation regarding the benefit of the service of the soul as it is within a body – for the source of the body is even higher than the source of the soul. For regarding souls – it is written, “You are sons to G-d your Lord,” and therefore the love and the connection of G-d to the Jewish people based on their soul connection, is similar to the love of a Father to his son. This means that the source of this love is from a place that the beloved exists… it is not from the essence itself.
In contrast, the love and connection that G-d has to the Jewish people based on their body – this is not due to any intrinsic value of the body, rather because G-d chose the Jewish body. This was a freely made choice which comes from the very essence of his “soul.”
Now when the soul serves G-d in the body, she too receives the benefit of being chosen by G-d.
This means according to the first explanation, the elevation that occurs to the soul through her service in the body, is the revelation of her source within the essence of G-d, similar to the son, as it is within the mind of the father itself prior to its descent.
And according to the second explanation – through the soul’s service in the body, something new occurs to her, which is the revelation of Atzmus (which transcends even her source in the mind of the father.)
Now we can say, that this that through the service of the soul in the body, something new occurs (transcending even her source…) this is because the choice that G-d made in the Jewish people was not only in the Jewish body – but also in her soul [for this that the souls are sons to G-d is because this too was something He chose]. But by the soul, as it also has the benefit of a son, therefore the choice aspect in her, is concealed. Through the soul working in the body in which the choice of G-d is revealed, then this choice also becomes revealed in the soul.
Now from the differences of these two explanations are that according to the first explanation, the body is only like an intermediary whereby through revealing her source the source of the soul is revealed. And therefore we can say that after the service in the body when the soul’s greatness is revealed, she doesn’t need the body anymore (as now her mission / source is revealed. But according to the second explanation, also the revelation that comes from the soul through her service in the body – is drawing down the idea of the choice of G-d, which is mainly connected to the body, and therefore the revelation that occurs through the service in Torah and Mitzvos will mainly be during the resurrection, when the soul comes back into her body.
Kuntres 2 Iyar 5751
Resurrection!!
….Passing away is only in order for a greater and renewed life as a soul in a body during the resurrection – with eternal life.
We will better understand this for the culmination of Tractate Kesubois – (111 B) after the prelude that one who passes on Erev Shabbos etc. it discuses about the resurrection. “The Tzaddikim are destined to rise (from the graves) and go to Jerusalem… Tzaddikim will rise in their clothing – if a kernal of wheat is born in her husk how much more so…” ___ souls in physical bodies, in this physical world – which all matters will be 100% good. For example “a wheat stalk will grow like a palm tree and reach the heights of a mountain…and the kernels will be as large as the kidneys of two oxen.”
Shabbos Parshas Va-eira 5752
No More Evil
Only after Techiyas Hameisim in the era of resurrection, G-d will remove the existence of evil from the world – as it states, “The spirit of impurity I will remove from the world.”
Kuntres Torah Chadasha 5751
The Miracle Of Techiyas Hameisim
(To understand the following it is important to know there are miracles (a miracle is something extraordinary, so it breaks the norms of nature) then there are miracles that are providential, so within natural reality. ED.)
From the great aspects of the miracles that include themselves within nature, relative to miracles which break the boundaries of nature, is as the Mitteleh Rebbe explains in Shaar Ha-emuna – that through the miracles that come into nature, it reveals itself.
Now miracles that break the boundaries of nature we know that they exist, but we don’t understand them – for example the miracle of the resurrection of the dead – even though we can see that first the person was dead and now he’s alive… we don’t know how this occurred. Similarly with all the miracles that are beyond nature – therefore these miracles are called Niflois / wonders – for a wonder is something that the mind doesn’t understand (that’s why we call it “wonder,” as we wonder about it Ed.)
Kuntres 28th Nissan 5751
Techiyas Hameisim For Those Who Just Passed
Resurrection is especially easy for those who have just passed – for the spirit of the soul hovers on the body – (as we know, there are variations if it’s three days, seven days, thirty days etc.)
Tzaddikim – Techiyas Hameisim
Tzaddikim get up immediately, as soon as Moshiah comes – 40 years before the stage of the resurrection for all the Jewish people.
Shabbos Parshas Va-iera 5752
The World Will Automatically Fulfil G-d’s Will
We may bury somebody with Shatnez because when they get up after in the future, they will not have the command not to wear Shatnez, even though concurrently they will not remain with Shatnez, (after the first second of resurrection) though this is not a commandment, but automatically, as this is the will of G-d, so nothing will contravene His will.
Kuntres Inyanah Toirah Shebal Peh
The Jews Who Rise Will Sing
…Singing (rejoicing) on the completion of redemption during the resurrection – this is hinted to also in, “Az Yashir” “Then They Will Sing” “Meaning In The Future” this refers also to the song to be sung by the Jews when they will be resurrected.
Shabbos Parshas Va-iera 5752
Appendix
Having had the great privilege and honor of putting into quotes almost all of the Rebbe’s epic talks from 5748 (1988) to 5752 (1992) available on my website (Lacademyoflife.org) a single theme is evident.
So every single talk – bar-none – the entire Sicha / talk is invariably all about one concept – which perhaps is the entire goal of Dirah Bitachtoinim / Moshiach.
“There is the benefit of the Jew seeking G-d” (for that which we personaly desire is most important to ourselves.)
There is the benefit in G-d guiding – for obviously an infinite guide (even GPS) is always infinitely better than a finite – in addition, the levels of infinity are likewise infinite, hence through G-d’s guidance we can continually ascend.
And the ultimate is where these two, namely human desire and Divine guidance become one.
L'AcademyOfLife.Org & KabbalahWisdom.org 
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