One of the unique dimensions of this week's Torah reading is the division of Eretz Yisrael as an inheritance to all the tribes and to each individual Jew. This is particularly relevant at present, as we are on the threshold of the redemption and can hence derive lessons from this in regard to the division of Eretz Yisrael in the Era of the Redemption. Since, however, we are still -- albeit only momentarily -- before the Redemption, there is also a lesson that can be derived regarding our conduct at present, for "the Torah is eternal."
This lesson is based on the Tzemach Tzedek's directive to a person who wanted to make aliyah to Eretz Yisrael in order to devote himself to Torah study and the service of G-d there. The Tzemach Tzedek told him that instead of going to Eretz Yisrael, he should, "Make this place Eretz Yisrael." The directive is applicable far beyond that individual instance. At every time and in every place, a Jew has to make his place Eretz Yisrael, a place where Yiddishkeit and G-dliness are openly revealed.
This directive is, however, problematic. In practice, the Diaspora is not Eretz Yisrael, and only in our Holy Land is the complete observance of the Torah and its mitzvos possible. Indeed, while we are in exile, we pray three times a day for G-d to "gather us together from the four corners of the earth to our land." If so, what is the meaning of the directive to "make this place Eretz Yisrael"? The question becomes ever more poignant in light of the fact that at any moment, the exile will end and we will proceed to Eretz Yisrael.
This question can be resolved within the context of the resolution of a problematic aspect of the division of Eretz Yisrael as mentioned in this week's Torah portion. The Torah relates that the division of the land into tribal portions was carried out by means of a lottery. Rashi explains that, not only was the portion of Eretz Yisrael to be given to each tribe written on the lot picked for that tribe, the lot itself spoke and announced this matter. A question arises: G-d does not work a miracle without a purpose. If so, what purpose was served by the lot speaking.[51]
It can be explained that since G-d commanded, "The land shall be divided by lot," every aspect of the division of the land should be dependent on the lottery. And therefore, to show that the division was genuine and not merely a chance phenomenon, there was a need for the lot to speak.[52]
This explanation is, however, itself in need of clarification: Since the lottery was not a purpose in and of itself, but merely a means of dividing Eretz Yisrael, why was it necessary for there to be such a miracle?
The latter question can be resolved on the basis of the Rogatchover's explanation that every concept in Torah, even when it appears to be a matter of necessity is designated by a unique Divine Providence. For example, the journeys of the Jews in the desert to Eretz Yisrael, although they were only an intermediary, a means to allow the Jews to reach our Holy Land, they still receive a measure of holiness and importance as reflected in the verse, "And Moshe wrote down the places from which they departed for their journeys according to the word of G-d."[53]
Similarly -- and indeed, to a greater extent -- this concept applies regarding the lots through which Eretz Yisrael was divided, for G-d commanded that the land be divided in this manner. Hence, every aspect connected with the lottery was important. And for this reason, the lot itself had to speak and in this manner, demonstrate how the division of the land depended on it.
There is an inner dimension to this concept. The conquest of the land of Canaan by the Jewish people, and its transformation into Eretz Yisrael, a holy land where the connection to G-dliness, Yiddishkeit, and holiness, is apparent, reflects the spiritual task of the Jews in the world at large. This is the intent of the creation to transform this physical world into a dwelling for G-d, i.e., a place where G-d reveals Himself completely, as a person reveals himself in his own home.
For the conquest of the land to be complete, all the particular dimensions -- both of the land and of the Jews, those accomplishing this conquest -- must be involved. This implies: a) One must conquer the entire land. As long as a portion of the land is not conquered, one's conquest -- even of the lands over which one has in fact taken control -- is not complete. For there is always an element of danger of war being waged by those people who have not yet been conquered. b) The conqueror must invest all of his energies and his three powers of expression: thought, speech, and action, in the conquest. If one of these potentials is not involved, his conquest is lacking. Thus, he involves his thought in planning the campaign, his speech, in giving directives to carry it out, and his actions, in actually bringing it to fruition.
A similar concept applies in regard to our mission to establish a dwelling for G-d within this material world. It is necessary that: a) all the aspects of the world must be included in the dwelling; i.e., it must become evident throughout the entire world that every dimension of the world belongs to G-d; b) Just as a person reveals every aspect of his personality in his home, his thought, his speech, and his action, so too, all the spiritual parallels to thought, speech, and action must be revealed in G-d's dwelling in this world.
Similarly, since the world is transformed into G-d's dwelling through the activity of the Jewish people, all of our means of expression, our thought, speech, and action, must be used -- and must themselves become -- a dwelling for G-d. Accordingly, there are certain mitzvos that are to be fulfilled through thought (for example, prayer), others through speech (Torah study), and others through action (deeds of kindness).
More particularly, every mitzvah can and should be fulfilled on all three planes of thought, speech, and action. In a similar way, in the Shema, we declare how our love for G-d should be "with all your heart, with all your soul, and with all your might." Similarly, every dimension of our service should involve our entire being and all of its particular elements. And through such service, we will transform every particular element of our being.
Based on the above, we can understand why it was necessary for G-d to make a miracle and have the lot announce the portions of Eretz Yisrael to be given to each tribe. Since the lottery was necessary as a preparation for the conquest of Eretz Yisrael, it was necessary that it include all the means of expression of thought, speech, and action. Thus in addition to the actual deed of preparing and picking the lots (action) and the intention which Moshe and the Nesi'im invested in the lottery (thought), G-d wrought a miracle and the lot itself spoke (speech). Indeed, it was the lot speaking which made the greatest impression on the people at large.
This leads to a further concept. The lottery was merely a preparatory step to the conquest of Eretz Yisrael. Nevertheless, all the means of expression, thought, speech, and action, were involved with it. This shows how a person must be deeply involved in every phase of his activity, to quote an expression of the Rebbe Rashab, "A pnimi (a person who invests his inner being in his life experience): in whatever he is involved, he is totally involved."
This concept was expressed in connection with the following narrative: Once the Yeshivah students were singing a niggun in preparation for the recitation of a maamar. The Rebbe Rashab noticed that they were singing hurriedly, to the extent that it was clearly evident that they were interested in the maamar, and not in the niggun.
The Rebbe delivered an entire sicha in which he emphasized that even when one matter is only a preparation for another matter, one must invest oneself in the first matter entirely. "Whatever one does, one must do truthfully... [Therefore,] as long as one is involved in a matter, one must be totally involved." Afterwards, when the second matter comes, then one should be totally involved in that.[54]
There are two points in the Rebbe Rashab's sicha: a) that this total involvement is a reflection of truth and inner commitment; b) that through being fully involved in the preparatory stages, one insures that the activity for which one prepares oneself is also carried out in a proper manner.
There is an added point: G-d established the pattern that before being involved in one's essential activity, it is necessary to undergo several preparatory stages and in this manner, one prepares oneself and the world at large for that essential activity. Accordingly, the preparatory stages have all the importance of the essence of the activity itself and require full-hearted involvement.
An example of this concept can be seen in regard to education: On one hand, education is merely a preparatory stage for the observance of the mitzvos. On the other hand, it must be given independent importance. Indeed, there are times when the importance of educating a child for the performance of mitzvos supersedes the importance of the performance of mitzvos themselves.
On a larger scale, this concept can be explained in the following manner: Ultimately, there is one intent for the totality of our service, making this world a dwelling for G-d. The fulfillment of this intent involves certain activities which are preparatory in nature and others which reflect the essential intent. Nevertheless, from the perspective of G-d's essence, all are associated with the same fundamental intent. Accordingly, man must invest himself fully in all dimensions of his activity, even those which appear merely preparatory in nature.[55]
Based on the above, we can appreciate the service required by the directive, "Make this place Eretz Yisrael." Our service in the Diaspora at present is a preparation for the ultimate service which we will perform in Eretz Yisrael. Nevertheless, the fact that we are found in the Diaspora at present is not a mere accident and has a specific Divine purpose. Furthermore, that purpose is connected with the ultimate purpose of transforming this world into G-d's dwelling. Accordingly, effort has to be invested into each and every place, and each and every situation, reflecting within it the ultimate intention, that it become part of G-d's dwelling, as will be revealed in Eretz Yisrael in the Era of the Redemption.
Thus, every place where a Jew exists will be transformed into Eretz Yisrael,[56] a place where G-dliness is openly revealed. And furthermore, this will bring the world to its ultimate state, the state of redemption, when we will serve G-d in Eretz Yisrael in the most literal sense.[57]
This is particularly true since we are speaking within the context of preparing the world for the true and ultimate redemption. This implies that the service which prepares the world for this redemption must also be "true and ultimate" in nature; i.e., it must be "ultimate," involving every dimension of our experience, and "true," involving every aspect of our being. And through service in this manner, we prepare ourselves and the world at large for the ultimate Redemption.
This implies two dimensions in the service of "Making this place Eretz Yisrael:" a) The service must involve "this place," the Diaspora; b) Within the Diaspora, a person must infuse the spirit of Eretz Yisrael, i.e., of the Redemption.
And this itself will prepare us for and thus hasten the coming of the Redemption, and the beginning of the era when "Eretz Yisrael will spread into all the other lands."
Each person -- man, woman, and child -- has a different portion of the world. Thus, everyone possesses an individual responsibility to make his portion of the world Eretz Yisrael. No person's portion of the world resembles another's. Each person lives in a particular place and has a specific and individual mission in that place. Similarly, each day and more particularly each moment, is associated with a specific Divine intent. And therefore, to prepare the world at large for the Redemption, each person must "Make this place -- his individual portion of the world -- Eretz Yisrael."
One might ask: I live only in a small place and my life is seemingly insignificant. What importance is there in how I conduct myself and how can my conduct have an effect on the world at large? Similarly, in regard to the Redemption, a person might ask: How is it possible for me to bring about the Redemption? My service involves only a small portion of the world.
This is the meaning of the directive: "Make this place Eretz Yisrael." A Jew must infuse G-dliness into his portion of the world. This will have an effect on the world as a whole, for each portion of the world includes within itself the entire world at large. And in this manner, a person can fulfill our Sages' directive, "Each and every person is obligated to say, 'The world was created for me.' " For by fulfilling the intent associated with his individual portion of the world, he can bring the entire world to a state of fulfillment.[58] Through experiencing a personal redemption, and expressing that redemption in every aspect of his conduct, each person can hasten the coming of the Redemption in the world at large.
This message that each person should "Make this place Eretz Yisrael," i.e., have the redemption pervade his life experience should be communicated to others, to the members of one's family, to one's students, and to all the individuals with which one comes into contact. And in this way, the manifestation of the spirit of redemption in all these particular aspects of existence, will lead to its manifestation in a complete manner in the world at large.
An additional emphasis is placed on this concept on the present Shabbos, the Shabbos on which the month of Av is blessed. Although often Torah sources refer to this month with this name, it is common custom to refer to the month as Menachem Av when blessing it. Av meaning "father," has a positive connotation, indicating that it serves as a source for positive activity. Menachem meaning "comfort," however, reflects a more inclusive intent, referring to the comfort for the exile the Jews will receive in the Era of the Redemption. The name Menachem is placed before Av to indicate how this, the Redemption is the fundamental intent. The descent of the exile was intended only as a preparation for the Redemption. Indeed, we find that at the very beginning of the creation, "the spirit of G-d -- the spirit of Mashiach (Rashi) -- hovered over the waters," for this is the intent of the entire creation.
This points to the intent of these Three Weeks, that they serve as a preparation for bringing about the Redemption. This is further emphasized by that fact that this year, Rosh Chodesh Av falls on a Friday. Our Sages emphasize that Adam was created on a Friday so that "he would appreciate that 'everything is prepared for the feast.' " In an ultimate sense, this refers to the feast of the Era of the Redemption. Similarly, we must realize that -- when looking at the history of the world as a whole -- it is now Friday, after midday. We are preparing for Shabbos, indeed as the Previous Rebbe announced, our preparations are complete, "even the buttons are polished," and we are all "standing together prepared to bring Mashiach."
As a further preparation for this Era, to reveal the positive qualities and joy that are latent in these Three Weeks, siyyumim, conclusions of Torah works, should be held on each of the Nine Days including Shabbos, and this year, including the Shabbos of Tishah BeAv. And these activities will hasten the transformation of these days into days of celebration, when with true and complete joy we will proceed together with Mashiach to Eretz Yisrael in the true and ultimate Redemption.
Almost a year ago, the Iraqi army crossed the border into Kuwait. The concern and fear that gripped the world drew widespread attention to a now famous passage from the classic text, the Yalkut Shimoni,
[59] whose details precisely anticipate this year's events in the Persian Gulf. The Lubavitcher Rebbe Shlita suggested at the time that this passage be publicized, and drew focus to its conclusion, which states that as these events unfold, Mashiach will announce to the Jewish people: "Humble ones, the time for your redemption has arrived."
In a manner that befits the verse chosen by the Rebbe as an acronym for the Hebrew letters that spell out this year's date, "I will show you wonders,"[60] we witnessed the progress and conclusion of that conflict. "Miraculous" is an understatement for the series of events in which the enemy of the Jewish people was routed and our people's safety secured.
In the aftermath of that conflict, on the 28th of Nissan, the Rebbe Shlita appealed to the Jewish people to "do everything you can to bring Mashiach, here and now, immediately."[61] And on many occasions in the subsequent months, the Rebbe has emphasized the imminence of Mashiach's coming and the need to work toward that goal.
The present essay, adapted from sichos of Shabbos Parshas Balak and Shabbos Parshas Pinchas, clearly emphasizes the unique nature of the present times: "We are at the threshold of the Redemption." Calmly and without fanfare, the Rebbe Shlita informs us that the Redemption is imminent.
The Torah tells us that when Moshe Rabbeinu conveyed prophecies of redemption to the Jews in Egypt, "They did not listen to Moshe, because of broken spirits and hard labor."[62] The nature of exile is such that it deprives one of the possibility of conceiving any other reality. But conceiving a different reality is precisely what the Rebbe Shlita is suggesting to us now that we "live with concepts of Mashiach and redemption," and that this awareness permeate our day-to-day conduct.
And through "living with the concept of Mashiach," we will hasten his coming and bring about the era in which these three weeks of Bein HaMetzarim will be transformed from mourning -- into the celebration of the Redemption. May this take place in the immediate future.
There are two approaches to the present period of Bein HaMetzarim, the three weeks between the Seventeenth of Tammuz and Tishah BeAv, the period which commemorates the fall of Jerusalem and the destruction of the Beis HaMikdash. One is to dwell on the awesomeness of those tragedies and the difficulties suffered by our people in the exile which followed.
The other approach, while not minimizing the extent of our nation's loss, puts the emphasis on the purpose of the exile. Heaven forbid to say that destruction and exile are ends in and of themselves. Rather, within the ashes of the Temple's destruction was kindled the spark of the Future Redemption.[63] In an ultimate sense, this was the purpose of the exile -- to prepare the Jewish people and the world at large for the higher and deeper level of fulfillment to be reached in that era.[64]
In the present age, there is no question that the second approach is more in place. Our Sages declared,[65] "All the appointed times for Mashiach's coming have passed; the matter is only dependent on teshuvah." And we have already turned to G-d with sincere teshuvah. Thus, speaking of the readiness of our generation, the Previous Rebbe used the allegory of a garment that is complete in all respects -- "and all that is needed now is to polish the buttons."[66] And surely, the almost fifty years of vibrant Torah activity that have followed since that statement was made have been sufficient to accomplish that purpose.
The imminence of Mashiach's coming is further emphasized by the events of the present year, a year in which we have seen the fulfillment of the prophecy, "I will show you wonders." For we have witnessed wonders of a unique and unprecedented nature. In a miraculous manner which followed the course predicted by the Yalkut Shimoni,
[67] a formidable enemy of the Jewish people was destroyed. And as the passage from that classic text emphasizes, these miracles are to occur in "the year in which the King Mashiach is revealed," and that at that time, Mashiach will announce to the Jewish people, "Humble ones, the time for your redemption has arrived."
We are standing on the threshold of the Future Redemption. Mashiach's coming is no longer a dream of a distant future, but an imminent reality which will very shortly become fully manifest.
For this reason, emphasis has been placed on the importance of studying about the Redemption and Mashiach.
[68] Such study will in itself hasten Mashiach's coming.
[69] Over and above that purpose, however, this suggestion is meant to be appreciated on a more personal level by each individual. The intent is that everyone, men, women, and children, should begin to live with the concepts of redemption and Mashiach; that these ideas should become relevant to us on an intellectual level; moreover, that our intellect should affect our feelings; and ultimately, that we should begin to conduct our lives in a manner which reflects how we are permeated with an awareness of the Redemption as an imminent reality.
This concept is also relevant to the custom of studying the laws of the Beis HaMikdash during the three weeks of Bein HaMetzarim.
[70] Our Sages
[71] relate that G-d commanded the prophet Yechezkel to teach the Jewish people about the structure of the Beis HaMikdash while they were still in the Babylonian exile. When the prophet questioned the purpose of such study, G-d told him that He would cherish their study as if they had been involved in its actual construction.
At present, this study should be carried out in anxious anticipation of the Beis HaMikdash being rebuilt. One should not consider this subject matter as being merely theoretical in nature. Rather, just as when one studies the laws of the mitzvah of tefillin, one does so with the awareness that one will observe the mitzvah about which one is studying every day, similarly, in the present context, we should study the Beis HaMikdash with the awareness that in the very near future, we will see what we are studying about in actual reality.
The above is also relevant in regard to another custom of Bein HaMetzarim. During the nine days concluding with the fast of Tishah BeAv
[72] it is customary to hold siyyumim,
[73] i.e., festive gatherings marking the conclusion of the study of Talmudic tractates. These gatherings should be held with the recognition that we are approaching another siyyum, the conclusion of the exile.
And through these endeavors, we will merit the fulfillment of the prophecy[74] that in the era of the Redemption, all the commemorative fasts will be transformed into holidays and festive occasions,[75] when together with the entire Jewish people, we will proceed from exile to redemption. May this take place in the immediate future.
In the course of the recent sichah before us, the Rebbe Shlita relates to a question that many thinking individuals have no doubt asked themselves: "What can I do to bring Mashiach? How can my seemingly insignificant actions have any bearing on a matter of such immense proportions?"
In his answer the Rebbe explains that every individual experience of redemption hastens the coming of the Redemption as a whole -- in the spirit of the well-known teaching of the Rambam[76] that at any given time, a single deed performed by one person can bring salvation to the entire world.
Ours is an era of mass media, an era in which people are becoming increasingly conditioned to being related to as mere components of a mass -- nameless and indistinguishable. In an era such as this, it is refreshing indeed to be reminded from time to time of the cosmic worth of every single individual and of every action he performs.
One Sunday afternoon only a few weeks ago, an elderly lady was patiently waiting her turn in a long, long line of Jewish women and girls from all walks of life, each of them anticipating the moment at which the Rebbe Shlita would give them his blessing while handing them a dollar bill to be passed on to tzedakah.
When her turn finally arrived, this lady blurted out in informal Yiddish, "Rebbe! I've been standing here for only an hour, and I'm already falling from my feet in exhaustion. Yet you've been standing here doing this for the men and for the women for hours upon hours on end, and just look...!"
The Rebbe smiled quietly and said, "When you're counting diamonds, you don't get tired."
A chassid once asked the Tzemach Tzedek whether he should settle in the Holy Land so that he could devote his life there to Torah study and the service of G-d. The Tzemach Tzedek replied, "Make this place Eretz Yisrael."
[77]
The Tzemach Tzedek's response conveys more than a reply to the chassid's question about his personal future. For us, its meaning extends far beyond the question of whether one should live in Eretz Yisrael. Instead of being seen only in that limited context, it should also be understood as alluding to the path through which all the members of our people, whether in the diaspora or in Eretz Yisrael, can come to a true and complete appreciation of our Holy Land.
What is Eretz Yisrael? -- A place where G-dliness, holiness, and Yiddishkeit are openly revealed. In an ultimate sense, this will be realized in the Era of the Redemption when the Beis HaMikdash will be rebuilt and the observance of all the mitzvos associated with the holiness of the land will be restored.[78] Furthermore, not only will we fulfill all of the mitzvos in that era, but we will appreciate the bond with G-dliness that will be established through this observance.[79]
This is the essence of the Redemption: the relationship between man and G-d will no longer be based on faith alone, but will also be nourished by a firsthand awareness of G-d's Presence here on earth. Thus, concluding[80] his description of the uniqueness of the Era of the Redemption, the Rambam[81] quotes the verse,[82] "For the world will be filled with the knowledge of G-d as the waters cover the ocean bed." The physical setting of the world will not change in the era of Redemption;[83] what will be different is our knowledge and awareness of G-d.
This concept is reflected in the fact that the Hebrew word for exile, äîàé, shares the same letters as the Hebrew word for redemption, äîàÇé, with one exception: äîàÇé possesses an alef. The alef stands for G-d, Alufo shel olam ("the L-rd of the world").[84]
What is the difference between exile and redemption? -- The alef, our consciousness of G-d's presence. All the material dimensions of our present existence will continue in the Era of the Redemption. Our souls will be contained within physical bodies, we will derive our nurture from physical food, and we will live together with gentile neighbors. All these aspects of material existence, however, will be suffused with an awareness of G-d.
The relationship between these two Hebrew terms also points to the path which will enable us to proceed from exile to Redemption. G-d rewards the Jewish people in a way which reflects their conduct "measure for measure."[85] Thus it is through drawing down the alef, the awareness of G-d into our daily experience, that we will prepare ourselves for the era when His Presence will be openly manifest in all aspects of our lives.
This is the meaning of the directive, "Make this place Eretz Yisrael." Every individual ought to draw G-dliness into his life and into his environment. Rather than seek to escape from worldly involvement and seclude oneself in spiritual expressions of holiness, we are asked to reveal holiness within the living reality of our contemporary experience, to give actual expression to the concept that there is nothing in this world which is apart from G-d.
In particular, this is relevant at present as we stand at the threshold of the Redemption.[86] All the service required of the Jewish people has been completed; to borrow an expression used by the Previous Rebbe, we have already "polished our buttons."[87] Nothing is now lacking, nor can anything now stand in the way of the Redemption. And our efforts in drawing down a consciousness of G-d into our daily experience can hasten the realization of its promise.
Therefore, the message to "Make this place Eretz Yisrael" should be communicated to others -- to the members of one's family, to one's students, and indeed to every Jew, man, woman, and child. Each one of us should know that "this place," his or her place, i.e., each dimension of our environment and each moment of time we experience, can be transformed into Eretz Yisrael, into a place where G-dliness is openly revealed.
This message helps to resolve a question asked by many who wonder: What can I do to bring Mashiach? How can my seemingly insignificant actions have any bearing on a matter of such immense proportions?
The answer to that question is that every individual experience of redemption hastens the coming of the Redemption as a whole. "Making this place Eretz Yisrael," living in the spirit of the Redemption and infusing that spirit into all the dimensions of our life experience, is not merely an individual matter, but rather affects the world in its totality,[88] making the universal Redemption even more imminent.
Now is a time when we can -- and we are asked to -- "Make this place Eretz Yisrael," to conduct ourselves in the spirit of redemption. The time of the Redemption is near and we must become accustomed to a new approach to our daily experience. And this will not be merely a symbolic gesture: it has the potential to actually hasten the coming of the Redemption. May this take place in the immediate future.
Notes:
- (Back to text) The question is reinforced by the fact that Eliezar the priest also pronounced the boundaries of each tribe through Ruach HaKodesh, using the medium of the Urim v'Tumim. Thus, there already was a miraculous dimension to the lots. If so, the question why the lot had to speak becomes even stronger.
- (Back to text) The pronouncements of Eliezar the priest would not serve this purpose, for then, the genuineness of the lottery would not be established by the lottery itself, but through another medium.
- (Back to text) An example of this concept in Torah law is the service of carrying the blood in the Beis HaMikdash. The intent of this activity is that ultimately the blood be sprinkled on the altar, for this is impossible unless the blood was taken from the place where the animal was slaughtered to the altar. Despite the fact that this activity is merely an intermediary, it is considered as a "service" of the Beis HaMikdash, and all the rules applying to service apply to it.
- (Back to text) The explanation of the Rogatchover Gaon cited above reveals the foundation for this concept within the realm of Nigleh.
- (Back to text) We see a parallel to this concept in regard to the relationship between thought, speech, and action. At times, thought and speech appear to be necessary merely as a preparation for action which is of fundamental importance. Nevertheless, since they lead to such actions, they share in this significance.
We see a parallel to this concept in the spiritual realms. Although the ultimate revelation of G-d's infinity will be in this material world, here will be G-d's dwelling, since the higher spiritual worlds were instrumental in bringing about this revelation, they also receive a reflection of it.
- (Back to text) This concept is further reflected in our Sages' statement that the synagogues and houses of study in the Diaspora will be taken to Eretz Yisrael in the Era of the Redemption.
- (Back to text) In this context, we can appreciate our Sages' statement that the mitzvos which we observe at present are merely "signs" for the ultimate performance of mitzvos in the Era of the Redemption.
- (Back to text) Furthermore, in essence, each person's soul is involved in many different dimensions of service, for every person has undergone several different incarnations. Through teshuvah, he can add a dimension of perfection to those previous lifetimes, as reflected in the Krias Shema al hamitah prayers we say at night.
- (Back to text) Vol. II, sec 499, commenting on Yeshayahu 60:1.
- (Back to text) See the booklet of this name published in Iyar (April) by Sichos In English.
- (Back to text) See the essay published by Sichos In English entitled "Helping to Bring Mashiach."
- (Back to text) Shmos 6:9.
- (Back to text) See Yerushalmi, Berachos 2:4; Eichah Rabbah 1:51.
- (Back to text) Note the explanations of this concept in MiGolah LiGeulah, Part I, ch. 2.
- (Back to text) Sanhedrin 97b.
- (Back to text) Simchas Torah, 5689.
- (Back to text) II, 499, interpreting Yeshayahu 60:1.
- (Back to text) See Sichos Tazria-Metzora, 5751, and the essay entitled, "Bringing Mashiach Now," published by Sichos In English.
- (Back to text) Midrash Tanchuma, Parshas Tzav, sec. 14, commenting on Yechezkel 43:10.
- (Back to text) See Likkutei Sichos, Vol. XVIII, p. 420 ff.
- (Back to text) Midrash Tanchuma, loc. cit.
- (Back to text) Similarly, a siyyum should be held on the fast of Tishah BeAv itself, concluding Tractate Moed Katan whose study is permitted on that day.
- (Back to text) The day on which a tractate is concluded is transformed into a "festive day for the Sages" (Shabbos 118b). See also Rama, Yoreh Deah 246:26, and Baer Heitev there. Indeed, even meat and wine are permitted on such occasions during the "Nine Days" (cf. Rama, Orach Chayim 551:10). The Rebbe Rashab used to hold siyyumim during these days, though the meals which honored them included neither wine nor meat (Sefer HaMinhagim, in the section on The Three Weeks and Public Fasts). See Likkutei Sichos, Vol. XXIII, p. 223, and footnotes 84-86.
- (Back to text) Zechariah 8:19, quoted by the Rambam, Mishneh Torah, at the conclusion of Hilchos Taanis.
- (Back to text) We experience a foretaste of such a transformation this year, when the dates of the Seventeenth of Tammuz and Tishah BeAv fall on Shabbos. Accordingly, each of these fasts is postponed until the following day, and the actual date of the calamity is commemorated, not with mourning and fasting as in other years, but with the pleasure and joy of the Shabbos.
- (Back to text) Hilchos Teshuvah 3:4.
- (Back to text) Igros Kodesh (Letters of the Rebbe Rayatz), Vol. I, p. 485.
- (Back to text) See Mishneh Torah, Hilchos Melachim 11:1.
- (Back to text) This represents the difference between the Era of the Redemption and the era of the First Beis HaMikdash. For the Era of the Redemption does not represent merely a restoration and a return to a previous state. On the contrary, the intent of the exile was to lift the Jewish people and the world at large to a higher level of experience, to a state in which G-dliness is openly revealed. (See MiGolah LiGeulah, Part I, ch. 2.)
- (Back to text) The location of this statement is particularly significant for, as our Sages explain, "everything follows in accordance with the conclusion" (Berachos 12a).
- (Back to text) Mishneh Torah, Hilchos Melachim 12:5.
- (Back to text) Yeshayahu 11:9.
- (Back to text) This statement accords with the opinion of the Rambam (Mishneh Torah, Hilchos Melachim 12:2), who subscribes to the view expressed in the Talmud (Berachos 34b) that "There will be no difference between the current era and the Era of Mashiach except [our emancipation from] subjugation to the [gentile] kingdoms." Even those authorities who maintain that with the coming of the Redemption, the natural order of the world will be characterized by miracles, do not maintain that the entire sphere of material existence will change. On the contrary, it is these authorities (the Raavad and the Ramban) who emphasize that the reward of the Era of the Redemption will be experienced within the context of physical existence.
- (Back to text) The similarity between the two terms is the subject of a derush in the Midrash (in Vayikra Rabbah, at the end of Parshas Emor, sec. 32; in Shir HaShirim Rabbah 4:7; and in Koheles Rabbah, beginning of ch. 4). Chassidus explains (in Likkutei Torah, Behaalos'cha 35c and elsewhere) that more than a passive similarity is involved: the addition of the alef actually transforms äîàé (exile) into äîàÇé (redemption).
For an in-depth study of this subject see the sichah delivered by the Rebbe Shlita on Shabbos Acharei-Kedoshim, 5751.
- (Back to text) Nedarim 32a.
- (Back to text) See the essay recently published by Sichos In English, entitled "On the Threshold of the Redemption."
- (Back to text) Sichos of Simchas Torah, 5689.
- (Back to text) Thus our Sages (Sanhedrin 37a) emphasize how every single person can affect the entire world, teaching that "Every person is required to say, 'The world was created for me."' Similarly, the Rambam writes (Hilchos Teshuvah 3:4) that at any given time, a single deed performed by one person can bring salvation to the entire world.
18th Day of Tammuz, 5751