BESURAS HAGEULO:
Chapter 22
In recent times we have spoken about and emphasized strongly the necessity
for each and every Jew to do everything that depends on him to actually bring
our righteous Moshiach immediately.
Since in these days (with the conclusion of the month of Nissan of the year
"it will be a year in which I will show him wonders") "all the appointed
times have passed" ("the end of Yamim (days)" and "the end of Yamin
(days)"[1])[2] in the simplest
sense,[3] certainly our righteous Moshiach will come immediately.
And [then] each and every one will point with his finger and say, "Here
he (King Moshiach) has come."[4] This means that actually
he already came in the moment before this one, for the past tense is
used.[5]
* * *
Moshiach is found in the world in the time and place of exile, and in the
situation of exile, for he bears the afflictions of the exile. (As the Gemara
states,[6] "Rav said, if he is from the living, he is like our
holy Rebbe [Yehudah HaNasi]."[7] [And then it states,] "If
Moshiach is from those that are living now he is certainly our holy
Rebbe,[8] who bears the afflictions and is a complete
Chasid."[9]) And he waits impatiently and longingly[10]
to reveal himself (from the concealment of the time and situation of exile),
for the King Moshiach redeems Israel with the complete and true Redemption,
after which there will be no exile, according to the halachic ruling of
Rambam,[11] "If there arises a king from the house of David, etc."
...And there[12] (at the beginning of the discussion): "the School
of Rabbi Shilah said, Shiloh is his name, as it is written, "until Shiloh
comes"; the School of Rabbi Yannai said, Yinun is his name (similar to Yannai,
[thus] each one explained the name of Moshiach after his
name[13]), as it is written, "May his name endure forever, as
long as the sun, may his name be perpetuated (Yinun)"; the School of Rabbi
Chaninah said, Chaninah is his name, as it is written, "I will show you no
favor;"[14] others say Menachem ben Chizkiyahu[15]
is his name, as it is written, "for far from me is a comforter to revive
my spirit."[16]
And we (Chassidim) follow their example[17] (in regard to our
Rebbeim, our leaders, in particular My sainted father-in-law, leader of our
generation): Yosef is his name, as it is written[18] "The L-rd
will continue [Yosif] to apply His hand a second time, etc., and He shall
gather the lost of Israel, etc." Yitzchak is his name, as it is
written,[19] "Then our mouths will be filled with laughter [s'chok]".
* * *
"Rabbi [Yehuda HaNasi] said, which is the straightforward path that a man
should choose for himself? That which is honorable to himself and brings
honor from man." ...[20] This can be explained in light of what
was previously said regarding the revelation and coming of Moshiach:
'"Rabbi said, which is the straightforward path that a man[21]
should choose for himself:"
"The man" - refers to "this man[22] (who is 'at a high level...
complete in everything') when his actions are proper and all things corrected...
only the residue hasn't yet been cleaned from the edge of his clothes, etc."
because of the exile - as was the case with Rebbe. In our generation - the
last generation of exile, the footsteps of Moshiach, when we have concluded
and completed all aspects of the service we had to do during the time of
exile - it can be said that every Jew is at this level.
The question is: Since we've already completed "our actions and service
throughout the duration of exile"[23] - what is the
"straightforward path" (the easiest and fastest among all the paths
of Torah) that all the Jewish people, who have concluded their service, should
choose to realize the revelation and coming of
Moshiach?[24]
...The explanation of "the straightforward path" to reveal and bring Moshiach
through "Malchus sh'b'Tiferes"[25]- can be understood in
practical terms:
As a preface, since our righteous Moshiach is ready to come immediately,
but he hasn't actually come, therefore the final effort required ("the edge
of his clothes") of every Jew to bring Moshiach must be (not through Kingship
in its purity, the concern of king Moshiach himself, but) through "Malchus
sh'b'Tiferes." That means, the subject of Moshiach (Kingship) as it
is found in Torah (Harmony).
...Simply put: "Tiferes" refers to learning Torah, and "Malchus sh'b'Tiferes"
refers to learning the Torah concerning King Moshiach and Redemption
that are explained in many places.[26]
These places are: the Written Torah (particularly "the words of the prophets...
for all their books are filled with this matter"[27]); the Oral
Torah, in the Gemara (particularly the tractate Sanhedrin and the end of
tractate Sotah) and in Midrashim; and especially the Inner Teachings of the
Torah, beginning with the Zohar ("with this book of yours, the book of the
Zohar, they will leave their exile in mercy"[28]), through Toras
Chassidus (that through the spreading of the wellsprings outward the master,
king Moshiach, will come[29]), to the Torah of our Rebbeim, our
Leaders, and principally in the Torah (Ma'amarim and Likkutei
Sichos[30]) of the Leader of our generation. Learning this material
is a sample of and preparation for learning the Torah of Moshiach, "For a
new Torah shall go forth from Me,"[31] meaning he will teach to
all the people the Inner Teachings of the Torah (the reasons of the Torah)
and knowledge of G-dliness ("know the G-d of your fathers"[32]).
This accords with the halachic ruling of the Rambam[33] that "in
that time... the Jews will be great sages and know hidden matters, attaining
knowledge of their Creator, etc."
This increase in learning the Torah concerned with Moshiach and Redemption
("Malchus sh'b'Tiferes") is the "straightforward path" to actually cause
the revelation and coming of Moshiach and Redemption.
My intention here is action[34] - and certainly the following
will be publicized everywhere:
In order to realize the immediate revelation and coming of Moshiach - each
and every Jew (the men, whether they are dwellers in the tent (Yisachar)
or men of business (Zevulun), and the women and children, each one according
to his ability) should increase their learning of Torah, particularly the
subjects of Moshiach and Redemption.
It would be even better if they would learn (in public) with ten others because,
in addition to the advantage that "ten who sit and occupy themselves with
Torah, the Divine Presence dwells among them,"[35] there is a
particular advantage when learning about Moshiach and the Redemption in public.
Such public learning affects the excitement and the heart-felt joy through
which comes an increasing desire and anticipation for the coming of
Moshiach.[36]
In addition -- and this is obviously most essential - one should increase
the quality of one's observance of mitzvos; in particular one should enhance
one's fulfillment of the mitzvah of tzedekah (comprehensive of all the
mitzvos[37]) with distinction, for it "draws near the
Redemption."[38]
It is proper and correct to connect the increase in tzedekah with
an increase in the Torah concerning Moshiach and Redemption; by giving
tzedekah with the intention to bring close and hasten the Redemption.
This intention itself constitutes learning Torah in matters of
Redemption. When one thinks of from time to time the saying of our Sages,
of blessed memory, "great is tzedekah for it brings near the Redemption,"
it constitutes learning matters of Moshiach and Redemption.
(From the talk of Shabbos Parshas Tazria-Metzora, 6 Iyar 5751)
__________
1. See Or HaTorah, beginning of Parshas Mikeitz. And further
references there.
2. [The word for "days" in Hebrew can be spelled with either the letter
"mem" or a "nun": "Yamim" or "Yamin". The former, "Yamim," is connected to
the left, the end of exile and removal of the negative. The latter, "Yamin,"
is a phrase from the end of the Book of Daniel, connoting the right, and
the revelation of the positive. Translator's note]
3. In addition to the fact that already, in the time of the Gemara "all the
appointed times have passed" (Sanhedrin 97b).
4. Shir HaShirm 2:8 and Shir HaShirim Rabbah on the verse (chapter
2:8(2)).
5. [In Hebrew, vowels are not usually written; rather they are understood
either from the structure of the word, the grammar of the sentence or the
context of the idea. Thus, in this case, the written form of the word for
"come" can be read as present tense or past tense, depending on the
pronunciation. Translator's note]
6. Sanhedrin 98b.
7. According to the legal decision of the Rambam (Laws of Kings end of chapter
11), "If a king from the House of David arises, etc." - means that he is
already a king.
8. [In the Gemara, Rav is referring to Rabbi Yehudah HaNasi, compiler
of the Mishneh and known simply as "Rebbe." Translator's note.]
9. The explanation of Rashi there. This is why Moshiach is referred to as
"the leper of the house of Rebbe," "because of our holy Rebbe [Rabbi
Yehudah HaNasi] who is called Rebbe… because he bore the afflictions
and sufferings like him" (Chidushei Agadah of the Maharsha
there). [The term "Chasid" here refers to one who is pious and kindly.
Translator's note.]
10. Therefore "he loosens one and binds one (he loosens the bandage on one
wound, cleans it and rebinds it, then loosens the next bandage, and proceeds
thus; he does not loosen two wounds together (as do the others afflicted
with illness among whom he sits). He says, if I am called, I won't be detained
(If I am asked to go and redeem Israel, I won't detain myself in order to
bind two wounds)" Sanhedrin there and Rashi's explanation.
11. As in note 5.
12. Sanhedrin there.
13. Rashi's explanation there. - And the wording of Rashi is precise: "each
one explained [the name of Moshiach] after his name" (and not that the students
introduced the idea that his [Moshiach's] name is like that of their Rabbi).
14. [Literally, "I will not give you Chaninah." Translator's note.]
15. This is how it's written ("ben Chizkiyahu") in our editions, but in the
Yerushalmi and Eicha Rabbah: just "Menachem. - Note
that Rashi quotes the word "Menachem," and adds "ben Chizkiyah." It seems
that Rashi's words should be amended thus: "The correct version is "ben
Chizkiyahu, but the typesetter 'fixed' it and removed the words: "The correct
version is..." This requires further study.
16. See also the Yerushalmi Brochos chapter 2, halacha 4.
Eichah Rabbah 1:51. See Likkutei Levi Yitzchak on Ma'amarei
Razal, p. 106, that "all the opinions are true and these and those are
the words of the Living G-d." Note there. [The verse quoted literally
reads: "Menachem the comforter of my soul is far from me." Translator's
note.]
17. [The Rebbe here refers to the tradition of Chassidim to interpret
the names of their Rebbe as a reference to Moshiach. This is in the tradition
of the Talmudic sages. Translator's note]
18. Yeshayhu 11:11-12.
19. Tehillim 126:2. See Brochos 31a.
20. Avos chapter 2, mishneh 1.
21. [Literally, "the man," implying the ideal man. Translator's note.]
22. Likkutei Torah on our parsha, 22:2.
23. Tanya, beginning of chapter 37.
24. Beginning with the revelation and coming of Moshiach within each and
every Jew, for it is known the verse, "A star will go forth from Yaakov,
etc." that refers to Melech HaMoshiach (Yerushalmi Taanis,
chapter 4, Halacha 5) also refers to each and every Jew (Yerushalmi Ma'aser
Sheni chapter 4, Halacha 6), since in every Jew there is a spark of the
soul of Moshiach (Me'or Aynaim, end of Parshas Pinchas).
25. [Literally, "Kingship in Harmony." There are seven "emotional" Sefiros
(emanations of G-dliness). These "character traits" such as kindness, severity
or discipline, harmony, etc. are reflected in the individual's personality.
Each of these also includes all the others. (There is a kindness within kindness,
a discipline within kindness, etc.). Translator's note.]
26. They are easy to find - through indexes (which have proliferated in this
generation), arranged alphabetically, in the appropriate entries: Redemption,
Moshiach, etc.
27. Rambam, Laws of Kings chapter 11, halacha 2.
28. Zohar volume 3 124:2 - in Raya Mehemna. It is quoted and
explained in Igeres HaTeshuva beginning of section 26.
29. Igeres HaKodesh of the Baal Shem Tov - Keser Shem Tov at
the beginning.
30. [Ma'amarim are discourses of Chassidic philosophy; Likkutei Sichos
are collections of talks on the Torah and holidays. Translator's note.]
31. Yeshayahu 51:4. Vayikra Rabba chapter 13:3.
32. Divrei HaYamim 1 28:9.
33. [Literally: "I have come for action." Translator's note.]
34. The conclusion and completion of his work, the Mishneh Torah.
35. Avos chapter 3, mishneh 6. See Iggeres HaKodesh, section
23.
36. Therefore, those who want to learn in depth, and in the give and take
fashion of scholarly discourse (and to even contribute original Torah ideas
about Moshiach and Redemption) in a quiet and peaceful setting, and therefore
prefer to learn by themselves or with a partner, should still try (from time
to time) to also join the learning of ten; this way they will also have the
advantage of learning with ten (as mentioned in the text).
37. See Tanya, chapter 27.
38. Bava Basra 10a.
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