16 In terms of spiritual development: Edom, selfish desire, destroys the Beis Hamikdash. The aspect of Paras, serving Hashem for reward, is also essen ally selfish, but it is a kosher level in serving Hashem which results in Mitzvah observance 62 and can rebuild the Beis Hamikdash. Furthermore, it causes the fall of Edom and also (through Torah and Mitzvos) it s rec fica on. Once Edom is rec fied, the power of desire to serve Hashem not in order to receive reward can bring about the fall of Paras. This desire is the mo va ng factor behind the awakening from below that will awaken Hashem to bring about the revela ons of Geulah. As quoted above from the Tzemach Tzedek: When she [Malchus] will desire on her own. 24 This is why the gemara concludes with the explana on if the King decrees if there is complete bi ul to the king, Melech Hamoshiach, so that all that ma ers is the decree of the King 63, then Paras falls. (The importance of being nullified to the King is the en re reason for having a King, as explained in Derech Mitzvosecha 64 : The King himself is nullified to G dliness...this is the main thing about a King, the reason he is called Melech (King)...Since the King is nullified to the Kingship of heaven, and the Jews are nullified to the King this makes the Jew (via the King) nullified to G dliness. 65 ) All of this explains why there is today a focus on the danger from Iran (Paras). It is like what the Rebbe said in 1991 66 regarding the events in Iraq (Bavel), that they were intended to awaken and guide us to fight the spiritual Bavel (confusion in Divine service): [The] underlying purpose [of the klipah of Bavel] is that every individual should master it. G d will help but only help in this endeavor. Our own exer on is crucial, so that we will not benefit from the bread of shame, but rather will carry out our Divine service on our own ini a ve and in this manner become G d s partner in crea on. Surely the Rebbe expects us to apply this to the klipah of Paras and the situa on with Iran and, as we have seen above, this will bring the revela on of Melech Hamoshiach and the true and complete Geulah in its fullest measure! 62) See Rosh Hashana 28a, about a man forced by Parsim to perform the mitzvah of ea ng matzoh. 63) There is a second level of Mitzvos which is from the essence of performing the mitzvah alone, even without intent and reason and secrets at all. Which means not for the sake of kkun or refinement of the 288 sparks at all, but rather only because He said and His will is done. Because this is the essence, similar to the Mitzvos we will do in the me to come which are above the level of refining sparks. (Toras Chaim, Beshallach 312). And see Derech Mitzvosecha, Mitzvas Minui Melech, that through bi ul to the King there is bi ul to Hashem. 64) Mitzvas Minui Melech, p. 108a-111a. 65) And further: In the same way that a King here in this world is only a King insofar as his subjects are nullified to him...the decree of the King only applies to ma ers which go against his subjects intellect, and only due to his being nullified to the King does he nullify his own will to that of the King...This is called being nullified to that which is above his own wisdom -- that even though the decree of the King doesn't make sense to him, he nonetheless obeys it. He does this because the King thinks it's right and surely the King has a good reason. 66) Hidden sicha of Bo, 5751, released in 5763. לע" apple האשה בעלת חסד שושappleה בת לאון ארי' ע"ה קלעוואן הקיצו ורappleappleו שוכappleי עפר אדוננו מורנו ורבינו מלך המשיח לעולם ועד! יחי Inyonei Between Golus and Geulah Moshiach Concealed: Why and For How Long תהא שנה עם הרבי 5775 6 (Free in 770) Elul Tishrei $2 T Moshiach and Geulah here is nothing more unse ling to a person than the feeling that he doesn t know what s going on. Over 23 years have gone by since the Rebbe said that everything has been done and all that remains to bring the Geulah is to open our eyes. We hear many asking the unse ling ques on: It s been over 20 years what s going on?! We find that the Rebbe explains 1 ascending levels of how to relate to things that, the outside, appear to be the opposite of good. Such things may be experienced as painful events (yissurim). A higher level is to view the events as a test a nisayon; a er sufficiently withstanding the nisayon one merits to see the good revealed. The best approach, explains the Rebbe, is to learn Pnimiyus Hatorah, because it is the fastest way to reveal the good that is hidden within everything, without even needing to withstand nisyonos! Through understanding Pnimiyus Hatorah and the soul of the ma er, one is able to see there also the hidden good, even though one does not see this revealed, or one even sees the opposite (the opposite of good). 2 This echoes the words of the Raya Mehemna to Rashbi (brought in Igeres Hakodesh siman 26) that those who taste from the Tree of Life (the Zohar and Chassidus) do not need nisayon. Fur- MoshiachInDepth.wordpress.com By Yaakov Nosson ben Esther thermore, the Rebbe says that we must strive to be a pnimi, which is accomplished by coming to understand what we believe: the avodah of drawing Emunah into seichel. 3 We hope, ה,בע to present the clear explana ons of Pnimiyus Hatorah regarding the revela on of Moshiach and the Geulah in a manner which will help us progress from the experience of nisayon. Addi onally, we hope to contribute to speeding up the Geulah by explaining the topic in a way that our Emunah pshuta in the Rebbe s words is drawn into and understood by intellect. When we understand the reasons for the period that Moshiach is concealed, and most importantly what is the avodah of this period of concealment, we can come to regard the current situa on as unsa sfactory as it is in a different light. No longer must we view it as a me of nisayon (and surely not as painful yissurim), but rather as a necessary stage in bringing the Geulah in actuality. By clearly understanding what we need to accomplish during this period in the process of the Geulah, one can leave behind the nagging doubts and proceed confidently in these final moments of golus. 1) Likkutei Sichos I:284. 2) Sicha, parshas Chukas, 5751. 3) Kuntres Tisha B Av, 5751. ב"ה # 12
2 Between Golus and Geulah Moshiach Concealed: Why and For How Long I. M R, C, R Yidden are both believers, sons of believers, as well as a wise and understanding na on. Our Emunah is a natural a ribute of our neshoma, but our wisdom is derives from the fact the we were given the Torah. It is specifically through the Torah that we can understand the true nature of what occurs in the world, and draw our Emunah into human intellect. 4 When discussing Moshiach, the first thing we know is that there is a concept in Torah that Moshiach will appear in the world in a way not recognized by everyone, and then will be concealed before he will again revealed to all. As Rashi writes at the end of sefer Daniel (12:12):...our King Moshiach is des ned to be hidden a er he is revealed and to be revealed again. So we find in Midrash Ruth... 5 Seforim describe a drama c difference between the first me Moshiach is revealed, when Moshiach will be revealed but they won t recognize him, a er which he will be concealed, like Moshe, in body and soul and the final revela on of Moshiach when a er this, he will be revealed as Moshiach completely and all Israel will recognize him and all Israel will recognize him and gather to him 6 What does the Rebbe have to say about this period of Moshiach s concealment? In the brocha before Kol Nidrei, 5727, the Rebbe said to reveal the true and complete Geulah, which is printed in Likkutei Sichos with a footnote. 7 The Rebbe s footnote states: In the Midrash Rabba (11:12) revealed and concealed [nigleh v nichseh]. And in the Rambam Laws of Kings assumed and certainly [ b chezkas and b vadai we can assume that he is Moshiach and he is certainly Moshiach ]. And see the known le er of the Rebbe Rashab explaining the different expressions from chazal ben Dovid comes or Dovid comes. 4) When Emunah becomes enclothed in the intellect, meaning that the intellect comes to the conclusion that the ma er which he believes in is also true according to his intellect, this is for the sake...that the emunah should also be b pnimiyus. Footnote 33: Since he knows that the thing is true in essence based on the founda- on of his strong Emunah, he is not fearful to delve deeply into the ma er and he does not limit the poten al of his intellect to delve and אינו מגביל את כח ( everything seek and consider un l he (שכלו לעיין ולחפש ולשקול כל דבר comes to the truth of the ma er. (Kuntres Ketz Sam Lechoshech, Tisha B Av, 5751, ois 5). 5) See also Rabbeinu Bachya, Shemos 4:9: The redeemer will be revealed and he will again be concealed...for so we find with the redemp on from Egypt that Moshe was revealed to them and he was again concealed from them. And so says the midrash...so did the first redeemer appear to them and was again concealed from them, and once again revealed to them...also the future redeemer [Moshiach] will be revealed and again concealed Chasam Sofer, Zohar Shemos 7a-9b, Ohr Hachama, Arizal. 6) Zohar Shemos 7a, quoted in Sha ar Hagilgulim ch. 13, Arba Me os Shekel Kesef, p. 68. Ohr Hachama on the Zohar. 7) Hosofos of Likutei Sichos Volume 9, page 380. nancy] un l the Romans will conquer על] [יתפשטו the Persians, which is difficult for Moshiach the builders [falling] at the hands of the destroyers. And the Holy One, blessed be He, said I have a complaint on Koresh [the Persian King who allowed the construc on of the 2nd Beis Hamikdash] for he violated the command and therefore he will be punished, and this is what causes your delay. What is the connec on between the fall of Paras at the hands of the Romans and what we learned previously that un l there is an awakening from below the Geulah remains incomplete, in a way of serving the master in order to receive reward? First let us examine Paras and Edom (Persia and the Romans) according to Chassidus. We already explained the root of the word Paras is pras, meaning a reward. The Rambam is clear that serving Hashem in order receive reward is a perfectly kosher stage of Divine service, and this is how children were tradi onally trained. 57 However, this is not the ul mate goal; the ul mate goal is to serve not in order to receive reward. The en cement of reward is a great mo va ng factor, but in the end one was really serving out of self-interest, the pleasure his own neshoma was receiving. 58 When the me comes to transi on to the higher level of serving Hashem not in order to receive a reward, the previous level (of Paras) must fall. And since the Geulah is connected with this level, it cannot come un l Paras falls. But why must it be at the hands of the Romans? And why a er avodas habirurim is finished (meaning Moshiach should already have arrived, according to the Yaaros Dvash)? Rome is Edom (whom our sages liken to a pig), and Edom according to Chassidus is the power of selfish desire. 59 Paras, while it must fall in the end, is in the mean me capable of bringing a Jew to keep Torah and Mitzvos, even beyond the le er of the law building the Beis Hamikdash, metaphorically speaking. Edom, on the other hand, leads to indulgence in physical pleasures, abandoning Torah and Mitzvos, destroying the Beis Hamikdash. But Edom, the power of desire, can be rec fied, and in fact has been, as the Rebbe states our divine service in the exile of Edom has brought about a refinement (birur) in Edom, as our Rabbis say, that in the future the pig will be purified. 60 In Chassidus this corresponds to the burning of the Red Heifer, so that all that remains are the ashes, meaning that the power of desire for forbidden things has been completely nullified and reduced to its pure state, no longer directed towards physical pleasures. Once this occurs, the power of desire (no longer selfish) can be used to serve Hashem. Through the refinement of the kingdom of Rome, it will be transformed to a helper of holiness 61 57) Rambam, Mishneh Torah, Hilchos Teshuva 10:5. Note that the le ers of,שכר meaning reward or payment, can be rearranged to spell (kosher). These le ers are also the root of כשר Koresh, the Persian king who preceded,כורש Achashverosh (see Rosh Hashana 3b/4a). Also, Daryavesh, the name of 2 Persian kings of that era, has the gematria of 520, which equals.( kosher/reward )שכר/כשר 58) The sages tell us that in the future the Persians will come before Hashem claiming We built 15 bridges, conquered great ci es, and made many wars, all in order that Yisroel can engage in Torah. Their claim is rejected by Hashem: You intended for your own benefit! (Avodah Zora, 2b/3a) כח המתאווה לעצמו ולגרמי original: (59 In the Mi eler Rebbe, Shaarei Tshuva, p.90. 60) Sicha parshas Vayetzei, 5751, ch. 8. See footnotes 76 and 78 there. 61) Sicha parshas Vayishlach, 5751, ch. 4.
14 con nue in its natural way (olam k minhago noheig). However, by fulfilling the Rebbe s instruc on to learn about the Geulah we enable our belief in the Rebbe s words to come into Daas. Together with this we can wholeheartedly and with a pnimiyus fulfil what the Rebbe says is needed: that a Jew will agree, and more than that that he will want and will proclaim that not only the me has arrived for your Redemp on, but rather that simply the Geulah is already present 53 H T F I (P ) We saw above [quo ng both the Tzemach Tzedek and the Mi eler Rebbe] that if avodas harbirurim is finished before there is an awakening from Above (and we saw that this fits how the Rebbe describes our present situa on), then there is the birth of a girl, meaning the level of serving the master in order to receive reward al menas lekabel pras. Pras in the Holy Tongue means prize or reward. Paras is also the name for Persia, which is the original name of modern-day Iran. The connec on between the two is explicit in Chassidus: the klipa of Paras is the klipa of serving Hashem for reward. Specifically, the revela on of G-dliness that the neshoma receives in Gan Eden from the spark of G-dliness that is elevated through the mitzvah. 54 Thus, at this stage in the process of the Geulah, we are challenged to overcome the klipa of Paras. Not surprisingly, the world s a en on, is focused lately on the threat from Iran (Paras) and how to nullify it. We will add to this two interes ng sources, and then a empt to explain them according to Chassidus in a way that puts all the pieces of the puzzle together in harmony with the Rebbe s words. The gemara in Yoma,10a, states: Rebbi states that Rome is des ned to fall at the hands of Persia. Rav states that Persia is des ned to fall at the hands of Rome. 55 Can the builders [Persia, who permi ed the rebuilding of the Beis Hamikdash] fall before [at the hands of] the destroyers [Rome, who destroyed the 2nd Beis Hamikdash]? If the King decrees. It will be interes ng to discover that this gemara has a connec on with the Rebbe s frequent expressions of astonishment that all the work has been done and Moshiach should already be here and it is inexplicable why we are s ll in golus. We find that this situa on is forewarned in the sefer Yaaros Dvash 56 where he comments on the above gemara: Moshiach, when he sees the me [of the ketz] has arrived and he is suffering terribly, rushes the Geulah, only that he needs to wait 9 months [of preg 53) Sicha of 28 Sivan, 5751. 54) Ohr Hatorah, Bamidbar, Chukas 783a, 790. See also Likkutei Torah Tzaria 20b. 55) Note that the Baal HaTurim writes that when Yishmael will fall in the end of days, that is when Moshiach...will arrive" (end of Chayei Sarah), and the Mi eler Rebbe writes that although the majority of golus is under Edom, nonetheless the main thing of the Geulah is the fall of the heavenly Sar of Yishmael (Shaarei Tshuva, 90b). This does not contradict what is wri en here as regards Paras, because the Maharal writes that Paras and the kingdom of Yishmael are one. (Netzach Yisroel, ch. 22) 56) Authored by R Yonason Eibshetz. Before looking at the le er of the Rebbe Rashab (which will open for us greater avenues of understanding), let us note that the Rebbe explains this same subject (referring to this same le er of the Rebbe Rashab) that the expression ben Dovid refers to Moshiach before he builds the Beis Hamikdash and is s ll b chezkas Moshiach and has to fight wars. 8 Dovid (no longer ben Dovid ) refers to Moshiach a er he succeeds and builds the mikdash in his place, gathers the exiles, and is Moshiach vadai. 9 The Rebbe has therefore given us a clear correspondence that Ben Dovid is chezkas Moshiach which is the first me he is revealed, whereas Dovid (and Malchus Beis Dovid, as we will see from the Rebbe Rashab) is Moshiach vadai which is when he is fully revealed. Between these two levels of Moshiach s revela- on is the stage of nichseh (concealed). Now, let us turn our a en on to the well-known le er of the Rebbe Rashab. II. M C...M C ( R R ) In this well-known le er 10, the Rebbe Rashab makes men on of the same aspects of Moshiach that the Rebbe notes above. The le er brings abundant sources which state clearly that the order of events of the Geulah is that Moshiach comes, builds the Beis Hamikdash, and gathers in the exiles (as is familiar from the Rambam). However, there is a maamar of the Alter Rebbe (in the Siddur im Da ch) which states surprisingly that the ingathering of the exiles precedes the coming of Moshiach. The Rebbe Rashab resolves this seeming contradic on by explaining that the Alter Rebbe is referring to the revela ons of Moshiach below that only a er Moshiach comes and succeeds in building the Beis Hamikdash and gathering in the exiles will there be the possibility for his kingship because kingship only becomes relevant a er the ingathering since there is no king without a people מלך בלא עם),(אין and this is the inyan of Malchus Beis Dovid, the fully-revealed level of Moshiach. To clarify: the expression the coming of Moshiach ( bias Moshiach ) refers to two dis nct me periods a) Moshiach arriving before he has done any of his required tasks (building the Beis Hamikdash and gathering in the exiles), and b) the spiritual revela ons that take place a er he has completed his tasks. These correspond to the names ben Dovid and [Malchus Beis] Dovid as used by chazal. In the course of the le er, the Rebbe Rashab men ons several important points which will help us understand more about this transi on from one period to the other (and how it relates to us in our present situa on). 8) LS 18:281, footnote 6, b pnimiyus ho inyonim. 9) See also sicha of 11 Shevat 5721, that Ben Dovid indicates that Moshiach is s ll not revealed, and how much more so that he is not empowered and mighty בתוקף ועוצם),(שאינו but when he is called Dovid, this indicates that the inyan of Moshiach is empowered and revealed. 10) Igros Kodesh of Rebbe Rashab, 1:309. 3
4 The Rebbe Rashab describes the spiritual meaning of Moshiach s task of ingathering the exiles: upon the comple on of the process of avodas habirurim (the refining of the sparks of holiness in crea on which fell from Tohu), these sparks must be elevated back to their source. These sparks must first be elevated to their source (the spiritual exiles are ingathered), a er which follow the revela ons of Kesser, Chochma, and Bina (the levels of Crown, Wisdom, and Understanding, which we will proceed to translate (imperfectly) as the three aspects of the Supernal Mind) these are the revela ons of Moshiach. 11 Furthermore, these three aspects of the Supernal Mind correspond to the three addi- onal lands which Hashem promised to Avraham Avinu the lands of the Keni Kenizi and Kadmoni. The widening of the land, 12 which expands Eretz Yisroel to encompass the land of all ten na ons, means (spiritually) the revela ons of these lo y levels in our world, and this is the revela on of Moshiach...a er the birurim are finished...and all of this is explained at length in the discourse [of the Mi eler Rebbe] Al Tatzar es Moav...these are two types of birurim, the birur of ohr yashar [from Above] and the birur of ohr chozer [from below]. At this point the Rebbe Rashab men ons two maamarim of the Alter Rebbe: one explains Yosef s dreams of his brothers nullifying themselves to him, the other explains Hashem s desire for a unifica on of the two direc ons of Above to below and below to Above. 13 Thus, the Rebbe Rashab is telling us that there are stages between ben Dovid (b chezkas Moshiach, when he is first revealed) and Malchus Beis Dovid (Moshiach vadai, when he is revealed to the whole world). These correspond to Moshiach s tasks of building the Beis Hamikdash and ingathering the spiritual exiles. The revela on which follows is called the coming of Moshiach, the revela on of the three aspects of the Supernal Mind, the land of all the ten na ons promised to Avraham Avinu. Before we proceed, a bit of clarifica on is needed for the term ingathering of the exiles (kibbutz goliyos). There are, in effect, three things which are meant by ingathering of the exiles : 11) In general, Chassidus addresses the three intellectual facul es as Chabad Chochma, Bina, and Daas, but in these sources rela ng to the revela on of Moshiach we find the less familiar combina on of Kesser, Chochma, and Bina. Perhaps this is related to the avodah of bringing Emunah (which is sourced Kesser) into intellect [men oned in footnote above], and further, that it corresponds to the Rebbe s instruc on that the direct way to bring about the revela on of Moshiach is by learning the subjects of Moshiach and Geulah. 12) And when the Lord, your God, expands your boundary, as He swore to your forefathers, and He gives you all the land of which He spoke to give to your forefathers; if you will keep all this commandment to perform it, which I command you this day, to love the Lord, your God... (Devarim 18:8-9) 13) V Hinei Anachnu M almim Alumim (in Torah Ohr) and V Sam Kadkod (in Likkutei Torah). The first maamor describes Yosef s dream (of his brothers bundles of sheaves bowing down to his, and Yosef s own bundle of sheaves standing taller than all of them) as referring to the process of birurim, when all the brothers worked together equally, and that when the birurim are finished the brothers must nullify themselves before Yosef (who is revealed to be on a much higher spiritual level) in order to elevate the sparks that they refined, and this is the second birur. V sam Kadkod describes how Hashem desires both the special quality of labor from below to Above, and also that of Above to below. place when there is an understanding of the ma er. Because the sages say if there is no Bina there is no Daas, meaning that the consciousness of the individual undergoing the nisayon can only grow if the test is accompanied by contempla ng how Hashem is behind the concealment. 46 This helps us to understand why the Rebbe instructed that the direct way to bring about the revela on of Moshiach is through learning the subjects of Moshiach and Geulah 47, in way of understanding, especially as explained in Chassidus. Because specifically by understanding these ma ers intellectually we not only are empowered to withstand the nisayon (and thus elevate the sparks of Tohu 48 ), but more importantly to be transformed by the nisayon, to reach the level of expanded Daas ( I am tes ng you to know ). 49 This change in us, drawing down the oiros d Tohu into the vessels of our Daas, is the essen al element of this stage of the process of reaching the Geulah, for the Geulah itself is described as the me when the world will be filled with the knowledge (Daas) of Hashem, as water covers the sea. Thus, how much must one withstand the nisayon is determined by how well he succeeds at drawing down Daas through it. Note what is stated in the Zohar 50 : He will do for the one who waits for it, these אינון דדחקין למלה ( Torah are the ones who are exac ng about a word of which the Rebbe teiches as making an effort and laboring to clarify the...(דחכמתא truth of a word of Torah un l one knows it well through this that one overcomes the darkness, darkness from within (in intellect or in the feeling of the heart) or from without (the concealment of the world) he nullifies it, and even more transforms it to a helper, un l darkness is transformed to light...with the coming of Moshiach Tzidkeinu. 51 This is avodah which needs to be done with great effort...effort that goes beyond the regular, like the avodah of nisyonos. 52 Based on the sources we have examined, we find that there is a period when avodas habirurim is finished and the final ketz has already arrived in simple language, the Geulah is here and despite all that, there is s ll no revela on; the world seems to 46) Also explained in ch. 11 of Igeres Hakodesh. 47) Sicha parshas Tazria-Metzora 5751. Also, Balak, 5751; Ki Seitze, 5751; Lech Lecha 5752; Chayeh Sara 5752; Vayetzeh 5752. 48) Since the Rebbe repeated many mes that the process of refining the sparks has been completed, we could ques on that the purpose of the present nisayon is for the sake of refining sparks of Tohu (as described in Derech Mitzvosecha). Since the Rebbe described the events of Yud Shevat 5710 as such a nisayon*, and since the Rebbe (in 5751-2) has instructed us that learning about Moshiach is the direct way to reveal Moshiach (such a thing we do not find men oned in the period following Yud Shevat), perhaps we can say that the aspect of birur that takes place through the nisayon has been completed, and now there is only the aspect of bringing it into Daas. 13 See the hanacha of the Rebbe s sicha of parshas Zachor, 5710: As to the event which took place, and so on, this is so only in our fleshly eyes; it is only a test (one of the tests comprising the birth pangs of Moshiach which must precede the coming of the righteous Redeemer), whose func on is only to conceal the truth The purpose of this test is that people should strengthen themselves when confronted by it. In this way, the obscurity will be banished and nullified, and the truth will be manifest... 49) See sicha parshas Balak, 5751 about the connec on between Daas and learning the subjects of Moshiach and Geulah. 50) Zohar I, 130b. 51) LS 8:359-60. 52) Kuntres 25 Marcheshvan, 5750.
12 strange stubbornness of Jews that for some strange reason they don t want to shout ad mosai! 44 The Rebbe (in these sources and many others) is clearly indica ng that the elements of the ini al stage of Moshiach have been completed. The awakening from Above that comes about through the comple on of avodas habirurim and the preliminary coming of Moshiach has been concluded: ben Dovid is nigleh, the ketz has arrived in its me (B itah), there is freedom from subjuga on to the na ons, we have reached the level of the man conceives first a girl is born. Now we are in the intermediate stage, where Moshiach is concealed (nichseh) and it is dependent upon us to do the work from below to Above : awakening the female waters (hala os Ma"N) as we bring the world to gather to and accept Moshiach, learning and teaching the subjects of Moshiach and Geulah, making the place where we are Eretz Yisroel in order to bring about the revela on of Malchus Beis Dovid, the revela on of the three a ributes of the Supernal Mind and the land of all ten na ons (both spiritually and physically), all the while asking and even demanding from Hashem to accept all that we have done un l now and to bring about the second of the Rambam s stages of Yemos Hamoshiach the miraculous events of the Geulah Achishena. C : I I O H From all of the above, it becomes clear that there is a process that must take place in order to bring about the Geulah. It begins with the ac ons which Moshiach must perform (as enumerated in the Rambam 31 ), and then reaches a stage when it depends on the Jewish people themselves. Specifically at this point we experience the nichseh, the concealment of Moshiach, which firstly brings us to a nisayon tes ng our hiskashrus to maintain our connec on with him despite the concealment, etc. Having said this, the ques on becomes: how much of this test does one need to endure before it is considered enough?! To understand inner dynamic of nisyonos, and the Divine purpose behind them, we have the explana on of the Tzemech Tzedek. 45 He explains that through nisyonos it is possible to elevate sparks of Tohu that could not be elevated any other way. Addi onally, the Torah itself says I am tes ng you to know,(לדעת) meaning not that Hashem needs to know what we will do when put to the test (for He already knows what will be), but rather that our own hidden poten al will come out to the point that we will know our hidden capabili es (meaning that they will be unified and integrated). But more than that, he explains that although the sparks of Tohu can be elevated simply by withstanding the test, the Divine intent behind tes ng you to know (לדעת) is to bring it into the Daas of the one being tested this can only take The spiritual avodah explained by the Rebbe Rashab, gathering sparks of holiness; The simple meaning according to words of the Amidah...put a banner (nes) to gather our exiles, and gather us together from the four corners of the world to our land gathering the en re Jewish people to the land of Israel from which we were exiled; An addi onal simple meaning of the verse which describes Moshiach: And He shall raise a banner to the na ons, and He shall gather the lost of Israel, and the sca ered ones of Judah He shall gather from the four corners of the earth. 14 (Rashi: And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present ). From this we see that the ingathering of the exiles also refers to the Jewish people gathering to Moshiach himself. Thus, we find that the Rambam 15 refers to the days of Moshiach when all of Israel has gathered around.(ויתקבצו אליו כל ישראל) him We will now take things a step further by examining a maamor of the Tzemach Tzedek which explains the two ways the ketz can come, and how it relates to inheri ng the land of ten na ons (which takes place a er the ingathering of the exiles). 16 III. E Y G 7 10 N? Having just discussed how the land of Israel will expand to include the land of ten na ons (the Keni, Kenizi, and Kadmoni on the other side of the Jordan river), we will be surprised to find that in Yechezkiel s prophecy of the Messianic future he describes the borders of the land of Israel reaching only as far as the Jordan river! 17 The Tzemach Tzedek examines this difficulty, and explains that it depends on which way the Geulah will come. As stated in the Gemara, the Geulah can come in one of two ways: either B itah or Achishena. The gemara says that it means if they merit, Achishena [Hashem will speed it up]; if they don t merit, b itah [in it s own me, not speeded up]. This seems to imply that if our avodah doesn t merit a speedy Geulah, we must se le for the a last chance or second best form of Geulah. The Tzemach Tzedek explains that it indeed depends on the avodah of Yisroel, as men oned elsewhere (Likkutei Torah, Tazria) that when the man conceives first a girl is born (meaning if the awakening to bring the redemp on comes from Above, the Geulah which is born is weaker); but, when the woman conceives first a male child is born (meaning that if the awakening is from below, the result is a strong, enduring Geulah). Explains the Tzemach Tzedek: The man conceives first a girl is born means the aspect of love in order to receive reward in Gan Eden (al menas lekabel pras)...if 5 44) 10 Nissan, Shabbos Hagadol, 5746, p.53. 45) Derech Mitzvosecha 185b and on, including the biur on 190b-191a. 14) Yeshayahu 11:10-12 (Ha orah of Acharon shel Pesach). 15) Laws of Kings and their Wars, 12:3 16) Ohr Hatorah Bereishis, p. 1167.
6 the ketz will come through and awakening from Above in it s me ( b itah ), then [at the me of the ketz] the borders of the land will be as described by Yechezkiel. 16 This first stage, is a lower level, where there are s ll no revela ons of the Geulah (indicated by the borders of Eretz Yisroel being limited to the borders of the seven na ons. But there is a more advanced stage, a higher level, when there is an awakening from below:...but, if there will be an awakening of Knesses Yisroel through their own awakening from below 19, this will awaken Hashem to speed up [the Geulah] before its me, which is the aspect of Achishena, and then Hashem will widen the borders to include the three na ons of Keni, Kenizi, and Kadmoni. 16 Furthermore, the borders of the land are not only the physical borders, but the spiritual borders as well, that only an awakening from below can bring about the true revela on of the three aspects of the Supernal Mind; however, if the awakening comes from Above, they are not revealed except by being enclothed in the seven midos (Chesed, Gevurah, etc., corresponding to the land of the seven na ons). Since the Rebbe Rashab has told us that the revela on of those lands is in fact the revela on of Moshiach down below, it follows that the Tzemach Tzedek is telling us that Yechezkiel is describing the future ketz in a way of B itah lacking an awakening from below, lacking the revela on of Moshiach! But we have a ques on, because the Tzemach Tzedek explains further that the sparks of Tohu in these three lands are refined during golus together with the sparks in the other seven lands meaning that when the birurim are finished this includes all the birurim. In other words, when the birurim of the seven midos are completed, so too are the birurim of the three aspects of the Supernal Mind! If so, then why shouldn t the they be revealed? The explana on is that their revela on depends on the ac ons of those down here if...(מעשה the woman, who is Knesses Yisroel, will conceive first with התחתונים) the eleva on of the feminine waters ( מ "ן (העלאת and an awakening from below from below to Above then this will awaken the masculine waters ( "ד (מ from a very lo y place and a male will be born. 20 While the lands of the seven na ons (the seven refined midos) can be revealed simply by the fact that avodas habirurim is completed, this is not the case with the three aspects of Supernal Mind. The revela- on of these three aspects require the birur sheni from below to Above, the birur of bi ul (following the example of Yosef s brothers who bowed down to Yosef in recogni on of his lo y spiritual level). 21 17) Yechezkiel 47:18 (see Rashi there). 18) Sandhedrin 97a. 19) The Tzemach Tzedek, quo ng the verse, writes that the ketz will be in a way of Achishena because you will keep all the mitzvah, implying that the awakening from below is to keep the mitzvos out of love of Hashem and not in order to receive reward. This will be addressed further later in the kuntres. 20) Note this reference to feminine and masculine waters, the concept of halo as Ma"N to awaken Ma"D, which the Rebbe explains is our avodah now, as will be explained further on. 21) See sicha of Shabbos Chanukah, 5744, ch. 36 107: To point out, And behold we are binding sheaves in the middle of the field, etc. ( V hinei anachnu ma almin alumim b soch hasadeh ) which is the ma er of gathering and collec ng ואסיפת) (קיבוץ of the sparks of Holiness. 38 Gathers Exiles (gathering to Moshiach): The appoin ng of David, King Moshiach has already taken place, as it is wri en [Tehillim 89:21] I have found My servant David, with My holy oil I have anointed him. The only thing that is [currently] necessary is the acceptance of his kingship by the people. 39 Gathers Exiles (physically, to Eretz Yisroel): we see in recent years how the verse and Moshe gathered the Jews is occurring literally the ingathering of the exiles of Jews from all over the world, who are returning to the Holy Land. The [current number of] aliyos [Jews ascending to the Land of Israel] is incomparably greater than those of previous genera ons. 40 Eleva on from below (halo as Ma"N): All ma ers of avodah have been finished...from this it is understood that the con nua on of the avodah a er this (as long as Moshiach is s ll delayed for some reason (completely unknown and not understood)) is not avodas habirurim (because avodas habirurim has already ceased and been completed), but rather a special avodah to bring the revela on in actuality in the world. Footnote 89: Like Yaakov a er he thought that Esav was already refined...he was no longer involved in avodas habirurim, but rather was involved in halo as Ma N to bring down Ma D of Tohu. 41 Malchus Beis Dovid: Parshas Bila am emphasizes the special uniqueness and completeness of the Geulah in and of itself, Malchus Dovid...and Malchus Moshiach who arises from his descendants (even without golus), for in the prophecy of Bilaam the state of golus is not men oned but rather a state of freedom un l the point of rulership over the na ons...emphasizing that the Geulah of Melech hamoshiach is not only because of the necessity to take Bnei Yisroel out of all the exiles...but as an addi- on and comple on. 42 In other words: The level of Ben Dovid has already occurred, the external golus has ended, what remains is to complete the Geulah by the Jewish people and all people of the world gathering to (recognizing and accep ng the kingship of) Moshiach. Land of Ten Na ons: We could say that the opening and the prepara on for the shleimus of the conquest and inheritance of the land in the me to come ([land of] ten [na ons]) is brought about via the se ling of the land of Sichon and Og...that a sampling and taste of this revela on (of the three intellectual facul es) occurs through spreading the wellsprings outward (hafatzas hamaayonos chutza). 43 Achishena:...A er kolu kol hakitzin, the situa on of Achishena is a er the comple- on of avodas habirurim,,,therefore, the only reason we are stuck in golus is a 38) Sicha, Parshas Vayeshev 5751. 39) Sicha, Parshas Mishpa m, 5751, ch. 10. 40) Sicha, Parshas Vayakhel, 5752. 41) Sicha, Parshas Vayishlach 5752, ois 11. 42) Sicha, Parshas Balak, ch. 7. 43) Sicha, Parshas Chukas, 5751, note 35; ch. 9. 11
10 bi ul to Melech Hamoshiach, expressed in performance of Torah and Mitzvos b hiddur (and our efforts to help as many Jews as possible to fulfill them). This serves to bring about an even greater awakening from Above, which takes us to the final stage. Final Stage: Moshiach is revealed and accepted by the en re world, the nigleh that occurs a er the nichseh, the aspect of Malchus Beis Dovid, Moshiach Vadai. This is the stage of Achishena, when Eretz Yisroel will expand to include the lands of all ten na ons, and will be realized spiritually through the revela on of the three aspects of the Supernal Mind down below. We will all experience the coming of Moshiach down below, the second tekufa of the Rambam literally seeing wonders, G-dliness revealed, culmina ng with the resurrec on of the dead. A R, W A W H? Examining the Rebbe s words as to where we are holding in the process of Geulah, we see that the Rebbe in a very clear and precise way addresses all of the issues. Avodas Habirurim is finished: Avodas habirurim has already concluded and been completed. 33 King stands up:...in our present genera on, when many Messianic signs are unfolding. These cons tute a clear indica on that Moshiach is already present in the world. Moreover, he is already a prominent Jewish leader, a king from the House of David, deeply absorbed in the study of Torah, etc. 34 Geulah in physical ma ers:...in the present genera on...most Jews live in countries whose governments are generous and assist them in the observance of the Torah and mitzvos, allowing them to carry out the inner service that will bring about a personal redemp on which, in turn, will hasten the coming of the redemp on as a whole. 35 Fights the wars of Hashem: We actually see how the [ruling of Maimonides that Moshiach] will wage the war of Hashem and he will be victorious has been and is being fulfilled in many respects. 36 Builds the Beis Hamikdash:... in his place, is a hint to Moshiach s place in exile that is, before he achieves the status of Moshiach Vadai. While s ll in exile, Moshiach builds a (small) Temple a sample and model of the Beis Hamikdash. This is a prepara on for the future Beit Hamikdash which will be revealed there first, in exile, and will then return (with G-d and the Jewish people) to Jerusalem.As for Beis Rabbeinu, the number of the House of Rabbeinu is seven hundred and seventy. 37 Gathers Exiles (sparks): The avodah of the me of golus has already finished in the gathering and collec ng ואסיפת) (קיבוץ of the sparks in the en re world. Footnote 33) Sicha parshas Vayishlach 5752, 11, and many places. 34) Sicha, parshas Acharei Mos, 5746. 35) Sicha parshas Achrei Mos Kedoshim 5751. 36) Parshas Chayei Sarah, 5752, ch. 13. 37) Kuntres Beis Rabbeinu sh b Bavel. At this point we might nervously ask the ques on: if the Geulah comes B itah, from Above, and we don t have the revela ons of Moshiach (the three aspects of the Supernal Mind the land of the three na ons), have we lost out, chas v sholom?! The Tzemach Tzedek provides the answer: Even according to the prophecy of Yechezkiel about the ketz B itah...a erward in the days of Moshiach, through the avodah of Yisroel, they will labor 21* and merit a er several years to the aspect of Achishena, that the lands of the Keni, Kenizi, and Kadmoni will be given to them un l the good that was refined from the three aspects of the Supernal Mind of Tohu will be completely revealed. 16 We have now expanded our understanding of the different stages in Moshiach s revela on ( ben Dovid and Dovid, men oned previously). The Rebbe Rashab connected this to the inyan of the land of seven and ten na ons, and the conclusion of the first birur and the need for the second birur, the inyan of bowing down to Yosef. The Tzemach Tzedek has now explained the inyan of the land of seven and ten na ons as the comple on of the birurim before a sufficient awakening from below. This is called B itah the awakening is from Above, in order to receive reward, an incomplete revela on of Moshiach (corresponding to the land of only seven na ons). Having reached this stage (the me when, if necessary, Moshiach is concealed as alluded to in the Rebbe s footnote) we proceed to Achishena through our own avodah. What is Achishena? It is the awakening from below in a way of not in order to receive a reward. This results in the complete revela on of the three aspects of the Supernal Mind and the land of all ten na ons the Geulah in actuality! I H T : T A F B As the Rebbe Rashab writes in his well-known le er, this same concept is explained in the maamor Al Tatzar es Moav by the Mi eler Rebbe. 22 In this maamor, the Mi eler Rebbe provides an exhaus ve analysis of the differing opinions as to how the Geulah can come B itah or Achishena and finally explains that rather than being opposites, B itah and Achishena actually go together: In it s me I will hasten it. It is not the moment when there is an awakening from Above, but rather B itah, in her me, davka, meaning that she [Knesses Yisroel] will be fi ng for the supernal unifica on from her side, when will be an awakening of Ahahva (Toras Menachem p.715), where the Rebbe explains that Yosef had two dreams: the first dream referring to ma ers of the field meaning that they should be dependent on him in order to acquire grain, etc.. The second dream, involving the heavenly bodies, implies the bowing down of the brothers to Yosef in the King s Palace and not only in the field. V da l. which can be translated as they will יגיעו 22) 21*) arrive, they will labor, and they will touch. They will touch recalls the Rebbe s comments to R Z.G. a er the sicha of 28 Nissan, See also sicha Ki. לא נגע ולא פגע 5751 Seitze, 5751, footnote 94. 22) Maamorei Admor Ho Emtzoi, Devarim, at the beginning. Referenced by the Rebbe numerous mes, it was printed as a booklet of its own in 5736. 7
8 Rabba and true longing on their own כח עצמם) and...(מצד this is what is stated un l it is desirous (עד שתחפץ) 23 from her own will and desire, for then she is called a desirable land a land that wanted to do the will of her master...and this is B Itah ( in its me ) the me of the eleva on of Malchus with her own Ahava Rabba, when she will desire on her own 24 When this awakening occurs our awakening then Achishena, Hashem will speed up the revela ons of the Geulah in a miraculous way. 25 All of the above brings us to understand that the stages in the Geulah, and the stages in the revela on of Moshiach are dependent on our ac ons. We ourselves are the ones determining when the Geulah comes! (This includes determining when Hashem will desire to hasten it Achishena). A er there has been an awakening from Above to bring the ketz in a way of B itah, once avodas habirurim is completed, the ma er then passes into our hands to reach the level of a land that wanted to do the will of her master (not for the sake of receiving a reward). 26 This in turn draws down a greater awakening from Above the true and complete Geulah! Note how the Mi eler Rebbe describes the two ways in which we can experience the end of golus: There is one final ketz that will come b poal mamash in olam hazeh...it can come in two ways: the first is only in physicality, like the great success of Dovid and Shlomo, as it says there is no difference between olam hazeh and the days of Moshiach [other than servitude to the na ons], as the Rambam writes. The second is spiritually, wherein there is a powerful revela on of G dly light in the neshomos below like Above, as in I will pour out My spirit, etc. and the Earth will be filled with knowledge [of Hashem], etc., all of them will know Me... 27 We can see how this corresponds with the two tekufos of the Rambam 28 as well as numerous statements of the Rebbe in the sichos of nun alef nun beis (1991-92) that the final ketz has arrived, and despite this we are s ll in our an internal golus. The birurim have been completed, Moshiach has come and started to fulfill his tasks, 23) Three places in Shir Hashirim (2:7, 3:5, 8:4 the three oaths ) referring to while Yisroel is s ll subjugated to the na ons (see Rashi). 24) Maamar Al Tatzar Es Moav, pp. 100-101. 25)...A er kolu kol hakitzin, the situa on of Achishena is a er the comple on of avodas habirurim,,,therefore, the only reason we are stuck in golus is a strange stubborness of Jews that for some strange reason they don t want to shout ad mosai! (Shabbos Hagadol, 5746, p.53.) Ad Mosai is clearly and obviously an expression of yearning from below. 26) Moshiach can t redeem Israel from below only from Above there needs to be an awakening from below in order to awaken the rachamim from Above, even if the physical Moshiach wants to redeem [them]. (Ohr Hachama on Shemos 9a) 27) Maamar Al Tatzar Es Moav, p.102. 28) LS 15:417 and 27:191 (printed in Dvar Malchus 2 Iyar, 5751, ch. 9). Also see Kuntres #8 in this series: Yemos Hamoshiach the Days of Moshiach. and now the complete revela on of Moshiach depends on our own efforts. In the Rebbe s own words: All that I can possibly do is to give the ma er over to you. Now, do everything you can to bring Moshiach in actuality...i have done whatever I can; from now on, you must do whatever you can. 29 A R P G Let us review where we are holding, based on what was explained above, and examine what we need to do to speedily bring to the next stage the hisgalus of Moshiach and the true and complete redemp on: The Rebbe s men on of Moshiach being concealed connects to the le er of the Rebbe Rashab. The Rebbe Rashab s le er addresses the land of 7/10 na ons, which connects with the Tzemach Tzedek s maamor. That maamor speaks of B itah/achishena and the need for awakening from below, which corresponds with Al Tatzar Es Moav of the Mi eler Rebbe. This hishtalshelus gives us a full picture of how the Geulah unfolds: Ini al Stage: Once avodas habirurim is completed, Moshiach comes in a manner of ben Dovid, chezkas Moshiach whom we can presume to be Moshiach even though we are s ll lacking the full revela on. Spiritually, this means that the good which has been refined from the three aspects of the Supernal Mind of Tohu are not revealed, but are enclothed in the land of the seven na ons, meaning the midos. 30 This resembles the first tekufa of the Rambam (explained elsewhere 28 ) which corresponds to a state of Geulah in physical ma ers, no difference between olam hazeh and the days of Moshiach, etc., which the Rebbe defines as the freedom to perform Torah and Mitzvos. However, the miraculous spiritual revela ons and the seeing of wonders are s ll lacking. Intermediate Stages: Moshiach fights the wars of Hashem and is victorious, draws the Jewish people back to Torah, builds the Beis Hamikdash bimkomo ( in his place, see next sec on), and gathers in the exiles. This period also includes the stage of nichseh, where Moshiach is hidden from the Jewish people and they have to wait for him, as the Rebbe notes: one needs to wait for the coming of Moshiach (in addi on to believing in the coming of Moshiach also to wait for him) this is halacha 31, and the inyan of halacha is to fulfill it in actuality. 32 (In fact, the place where Rashi comments that our King Moshiach is des ned to be hidden a er he is revealed and to be revealed again is Daniel 12:12 Fortunate is he who waits.) The transi on to the final stage depends on an awakening from below on the part of the Yidden (a love of Hashem which is not in order to receive reward) through our 29) Sicha 28 Nissan, 5751. 30) We could explain that these revela ons will not have a vessel in which to be revealed. These levels of lo y understanding cannot be revealed in the regular vessels of intellect which we presently possess. Thus, they will only be revealed in the midos, like a person who feels strongly a racted to something, or vehemently against something, even though he doesn't clearly understand why. 31) Rambam, Hilchos Melachim, ch. 10. 32) Kuntres Zos Chanukah 5750, end. 9