1

A Jew should endeavor to connect everything which occurs in his life with the Torah. In this context, we can find a direct connection between the previous day, the eleventh of Av, and the beginning of last week's Torah portion (Devarim) which mentions "eleven days journey from Choreb."

This passage deals with the preparations of the Jews to enter Eretz Yisrael. Thus, the eleventh of each month reminds us of this. The connection is particularly apparent this month, for the name of the month contains the word Menachem ("comforter") which relates to the full and complete Redemption. In that era, the Jews will experience true comfort and enter Eretz Yisrael in the ultimate sense.

Similarly, the name "Choreb" reflects a connection to the Torah for Choreb is another name for Mount Sinai, the mountain on which the Torah was given.[127] In Chassidus, it is explained that eleven refers to a level above the limits of nature which are associated with a set of ten. Thus, for a Jew to relate to the Torah, he must travel an "eleven days journey," i.e., he must go beyond his natural limits. This is, however, possible for a Jew's essential nature is above all limits, even the limits of Torah. For as explained in Tana D'bei Eliyahu,[128] the Jews' existence precedes that of all other entities, even the Torah itself.

A further connection to the Torah comes from the fact that today is Tuesday and is thus related to our Sages' statement, "Good to the heavens and good for the created beings." This redoubled positive influence is associated with the Torah for all matters that are kiflayim (double) are associated with kiflayim l'toshiah, "double salvation." And herein is the connection with Torah which is called Toshiah.

Similarly, there is a connection to the redemption in this week's Torah portion which begins with a description of Moshe's prayers to enter Eretz Yisrael. Indeed, the very name Vaeschanan (ÅÉçÜÇà) is numerically equivalent to 515, i.e., Moshe recited 515 prayers entreating G-d to allow him to enter Eretz Yisrael.[129]

Although Moshe knew that his place would be taken by Yehoshua who would be the individual who would actually lead the Jews into Eretz Yisrael, Moshe continued to pray until G-d had to issue an explicit command telling him to cease.

Furthermore, it is highly unlikely that, even after this command, that Moshe actually ceased praying to enter Eretz Yisrael. His desire -- and indeed, this is the true desire of every Jew -- to enter the land had no limitations and therefore he pursued it with self-sacrifice. Even when G-d told him to cease praying, his self-sacrifice motivated him to continue.[130] One can assume that even as he was standing on Mount Nebo and looking at Eretz Yisrael before his death, he was still praying to enter the land.

There is another related issue which reflects the extent of Moshe's self-sacrifice. Seemingly, the reason he was not allowed into Eretz Yisrael depended on the people at large and not on his own personal self. Nevertheless, rather than leave his flock in the desert and seek his own personal fulfillment, he remained in the desert together with them.[131]

There is no need to dwell on the subject longer for Mashiach will surely come at the very next moment,[132] and there will be one less moment of exile and one more moment of redemption. And then, we will all enter Eretz Yisrael.

This will be accomplished by the services alluded to in the concluding verse of the Shabbos Haftorah "Zion will be redeemed by judgment and those who return to her, by tzedakah." Through increasing our study of the Torah and performance of its mitzvos, which as a whole can be described as tzedakah, we will hasten the redemption. G-d will nullify all the factors which have, for certain unexplicable reasons, enabled the exile to exist until now.

And we will see how the present day, the third day of Parshas Vaeschanan, is connected with the Third Beis HaMikdash, which is waiting in the spiritual realms to descend to this world. At that time, the gates of the Beis HaMikdash which "sunk into the ground" during Jerusalem's fall will arise. And Mashiach will attach the gates to the building which will descend from heaven.[133]

This is particularly true because of the influence of Shabbos Chazon, when each Jew saw the Beis HaMikdash. Furthermore, the Berditchever Rebbe uses the analogy of a garment to describe the Third Beis HaMikdash. Not only have we seen the garment, we have put it on, as it were. For this can be figuratively associated with the Previous Rebbe's custom of wearing his tallis on Tishah BeAv morning[134] -- although he would remove it before participating in communal prayer. And from "wearing the garment," we will proceed to the actual Beis HaMikdash. May this take place in the immediate future.

The Birthday

of Mashiach

Hundreds of people of all ages joined together in a jubilant circle dance. White-bearded elders and young boys, learned Rabbis and workmen, placed their hands on each other's shoulders and raised their voices in exuberant celebration. Passersby on the street outside the synagogue stopped and turned to enter, drawn in by the vibrant power of the rejoicing.

This was not Simchas Torah or Purim, but the night following Tishah BeAv. The prophets promise that in the Era of the Redemption, Tishah BeAv and the other commemorative fasts will be transformed into festivals and days of rejoicing.[135] And a foretaste of these celebrations was experienced this year, in 770, Lubavitch World Headquarters.

Shortly before the conclusion of the fast, the Rebbe Shlita entered the shul unexpectedly and delivered a short but inspiring sichah. After the evening prayers at the close of the fast, as he turned to depart, he began his father's Simchas Torah melody. And in response to this, the chassidim present responded with the joyous singing and dancing described above.

With slight differences, this series of events repeated itself the following day. After returning from his prayers at the gravesite of his father-in-law, the Previous Rebbe, the Rebbe Shlita recited the afternoon and evening services with the chassidim. He then delivered another sichah, and after its conclusion distributed dollars to the chassidim to be given to charity.[136] During the distribution of the dollars, he encouraged the joyous singing of his followers. Even after the Rebbe departed from the synagogue, the singing and dancing continued for a long time.

It is the content of these two sichos which we have telescoped and highlighted in this essay. The conceptual content of these addresses, however, is not all that must be communicated. All of those in attendance felt the imminence of the Redemption and were stirred with the desire that this actually happen.

And this is what the Rebbe Shlita is trying to impress upon us -- that we not view the Redemption as an abstract, theoretical construct, but as a practical matter of imminent relevance. Having stood for some time now on the threshold of the Redemption,[137] it is time to be ready -- when the time comes -- to cross it.

Tishah BeAv Generates Power

Our Sages relate[138] that Mashiach was born on Tishah BeAv. This is not merely a description of past history. On the contrary, the intent is that every year, Tishah BeAv generates a new impetus for the coming of the Redemption.

To explain: A birthday is, to quote our Sages,[139] a time when mazalo gover, the particular spiritual source of a person's soul shines powerfully. Thus the birthday of Mashiach is a time when he, and the Redemption with which he is associated, is granted new power. And this hastens the advent of the time when the Redemption will become actually manifest.[140]

The Redemption is commonly described as ÜëÜëÄÇä äîàÇéä

äÄîÖäà -- "the true and complete Redemption." "Complete" implies that it encompasses every element of existence and includes every single Jew.

Herein lies one of the differences between the Future Redemption and the previous redemptions in our history. In the exodus from Egypt, the Jews who were not found worthy of being redeemed died in the plague of darkness.[141] Similarly, in the return to Zion led by Ezra, the majority of the Jewish people remained in Babylon. In contrast, the Future Redemption will include all the members of our people: every single Jew will leave the exile.[142]

For Whom did Moshe Pray?

This concept sheds light on an interesting narrative related in the Torah. In the beginning of Parshas Vaeschanan, Moshe tells the Jewish people how he implored G-d to allow him to enter Eretz Yisrael. Even after G-d refused his request, he continued to pray[143] until ultimately G-d told him,[144] "This is enough.... Do not speak of this matter any more."

(Furthermore, it is highly unlikely that, even after this command, that Moshe actually ceased praying. His desire -- and indeed, this is the true desire of every Jew -- to enter the land had no limitations and therefore he pursued it with self-sacrifice. One can assume that even as he was standing on Mount Nebo and gazing upon the whole of the Promised Land before his death, he was still praying to enter it.)

For whom was Moshe praying? If all that was involved was his individual self, one would assume that his prayers would have been answered. The prayers of every Jew, and surely those of a tzaddik, have great potential. Indeed, our Sages state,[145] "A tzaddik decrees and G-d fulfills."

A Shepherd of His People

Moshe, however, was not concerned with his own self. He is described by the Sages as a "shepherd of the Jewish people."[146] Accordingly, he could not conceive of a future for himself without his flock. Since it had been decreed that his generation would die in the desert, Moshe neither could, nor would, consider entering Eretz Yisrael without them. How could he leave his flock behind?[147]

Rather, his prayers were intended for the entire Jewish people as well, requesting that G-d allow him to lead them into Eretz Yisrael and with that to initiate the ultimate Redemption.

---

A Spark of Moshe in Every Jew

The above concepts are relevant to us at present. Moshe's prayers for the Redemption are not merely past history, but rather are active forces today bringing the Redemption closer.[148] Furthermore, there is a spark of Moshe within the soul of every Jew.[149] That spark motivates every Jew to pray for the Redemption, to cry out, Ad Masai! -- "How much longer must we wait in exile!"

This prayer will surely be fulfilled in the near future, and together with Moshe Rabbeinu and the entire Jewish people, together with each and every individual Jew, we will enter Eretz Yisrael in the true and complete Redemption. May this take place in the immediate future.

   

Notes:

127. (Back to text) This is particularly true since, each day, a Jew should appreciate the giving of the Torah as a present day occurrence and not a matter of past history.

128. (Back to text) Herein there is also a connection to the positive aspects of Menachem Av, for Eliyahu is the prophet of redemption who will announce Mashiach's coming.

129. (Back to text) Alternatively, 515 could be taken as a reference to the limits of this world. There are seven heavens above our physical earth and seven spaces, the first between the earth and the first of these heavens and then one between each of the heavens themselves. The earth, each of these heavens and each of these spaces are described as being "a five hundred year journey" long. Thus 515 could be interpreted as referring to this entire set of 15 five hundred year journeys. Moshe's prayer broke through all these limits.

130. (Back to text) Moshe's objective in prayer was two-fold: not only that he would enter Eretz Yisrael, but that Yehoshua -- who shared a close connection with him, "never leaving his tent" -- should not suffer any loss. Despite the fact that this was no small objective, he continued to pray without respite.

131. (Back to text) We see a related concept in Torah law. When a teacher is obligated to go into exile, his entire yeshivah is sent into exile together with him. Similarly, when students are exiled, the teacher should accompany them.

132. (Back to text) This is the intent of the phrase "I will await his coming every day," not only that each day one will await the ultimate coming of Mashiach, but that one will expect that he come on that very day itself.

133. (Back to text) In this manner, we can resolve the seeming contradiction between different sources, some of which say that Mashiach will build the Beis HaMikdash, while others say that the Beis HaMikdash will descend from heaven. According to the above, both are true. For although the Beis HaMikdash will descend from heaven, by attaching the gates, Mashiach will perform an activity which the Halachah considers equivalent to building the entire structure.

134. (Back to text) A tallis covers one's head and the majority of his body, this reflects how he and all his possessions are enclothed in mitzvos.

135. (Back to text) Zechariah 8:19; quoted by the Rambam at the conclusion of his discussion of the commemorative fasts in the Mishneh Torah, Hilchos Taanios.

136. (Back to text) Customarily, the Rebbe Shlita concludes his weekday addresses with the distribution of money to be given to charity.

137. (Back to text) See the essay recently published by Sichos In English, entitled, "On the Threshold of the Redemption."

138. (Back to text) The Jerusalem Talmud, Berachos 2:4; Eichah Rabbah 1:51.

139. (Back to text) The Jerusalem Talmud, Rosh HaShanah 3:8.

140. (Back to text) This new impetus is generated on the day of Tishah BeAv itself. Although in the present year, since the date of Tishah BeAv fell on Shabbos, the fast was postponed until the following day, the positive aspects of that day are not. On the contrary, Shabbos surely amplifies these influences. And thus the potential for the Redemption was strengthened this year even before the fast was begun.

141. (Back to text) See Rashi on Shmos 13:18.

142. (Back to text) In an expanded sense, the Redemption will also affect those Jews who have not yet been born, for their birth will be hastened, and it will also affect the souls of the previous generations who will arise in the Resurrection of the Dead.

143. (Back to text) See Rashi on Devarim 3:23, which notes that Vaeschanan (ÅÉçÜÇà) is numerically equivalent to 515. Moshe recited 515 prayers of request to enter Eretz Yisrael.

144. (Back to text) Devarim 3:26.

145. (Back to text) Midrash Tanchuma, Vayeira 19.

146. (Back to text) See Midrash Rabbah (Shmos 2:2).

147. (Back to text) We find a related concept in Torah law. When students are exiled, their teacher is required to accompany them (Mishneh Torah, Hilchos Rotzeach 7:1). Conversely, it can also be understood that the redemption of a teacher must also include his students.

148. (Back to text) For every concept that is recorded in the Torah remains an eternally active force (see the comments of the Rogatchover Gaon on Shmos 2:21). Keeping in mind Sotah 9a, we can assume that in particular, this concept is true in regard to Moshe.

149. (Back to text) Tanya, ch. 42.