At present, the eyes of the entire world are on the Jewish people and Eretz Yisrael. Far away from the workings of international diplomacy, however, the Lubavitcher Rebbe Shlita informs us of a different process of ongoing change. At times openly and at times enclothed within the natural order, there is an inner motivating force which ultimately is the source for everything that occurs in the world at large.

The Rebbe Shlita has described the present year as "a year imbued with wonders" which will lead to the era when, "As in the days of your exodus from Egypt, I will show you wonders," the wonders of the Redemption. In the address on which this essay was based, the Rebbe tells us of the intrinsic connection each Jew has with the Redemption and informs us that indeed, Mashiach is here, waiting for us to recognize his mission and to create a climate in the world that will allow it to be fulfilled.

When Rav Sholem Dov Ber, the fifth of the Lubavitcher Rebbeim, was four or five years old, he was taken to his grandfather, the Tzemach Tzedek, for a birthday blessing. When he entered his grandfather's room, he began to cry.

After calming him, his grandfather enquired about the reason for his tears. The child responded, "In cheder, we learned that G-d revealed Himself to Avraham.[263] Why does He not reveal Himself to me?"[264]

This story reflects the essential desire of every Jew -- to live his life amidst manifest G-dliness. In particular, this desire is reflected in the present generation, the last generation of the exile and the first generation of the Redemption. For in the Era of the Redemption, "Your Master will conceal Himself no longer, and your eyes will perceive your Master."[265] "The glory of G-d will be revealed and all flesh will see"[266] the expression of G-dliness throughout creation. Now as we stand at the threshold of that era, this essential desire is more powerfully felt.

A Spark of Redemption Within Every Jew

Furthermore, the potential for the appreciation of manifest G-dliness is an intrinsic dimension of every Jew's being, for a Jew's soul is "truly a part of G-d from above."[267] Furthermore, through the mitzvah of circumcision, a covenant is sealed in our flesh,[268] connecting this G-dly nature to the material existence of every member of our people.[269]

Similarly, the revelations of the Era of the Redemption are intrinsically related to every Jew, for every Jew possesses a spark of Mashiach.[270] Indeed, the texts of Kabbalah[271] identify this spark with the quality of yechidah, the very core of our being, the innermost dimension of our souls.

Children -- G-d's Anointed Ones

In particular, the above is reflected in Jewish children, for our Sages[272] explicitly identify them with the name Meshichai, "My anointed ones." Why are they given this title? Since their intellectual and emotional potentials are less developed, their essential quality, the spark of Mashiach in their souls, is more openly expressed. In contrast to adults, their only serious concern is that Mashiach should come.[273]

Unveiling the G-dliness in Our Environment

Every Jew has been charged by G-d to reveal this essential dimension in his own conscious powers, in his physical activities, and in his interaction with his environment. The revelation of the particular sparks of Mashiach through these efforts will hasten the coming of the era of Mashiach, the age when the manifestation of this fundamental G-dliness will permeate the world in its totality.

The responsibility every Jew carries to speed Mashiach's coming through such service is reflected in the fact that the numerical equivalent of the Hebrew word Mashiach (çëÖÄ) is the same as the sum of the numerical equivalent of the word shaliach (çëîÖ), which means "agent", plus ten. This implies that Mashiach's coming is dependent on every person's dedicating the ten faculties of his soul to the shlichus, the "mission," of revealing G-dliness in this world.

Internalizing Our Knowledge of G-d

Implicit in this mission is disseminating the teachings of pnimiyus HaTorah, and integrating them into our conscious thinking processes. In the Era of the Redemption, "a person will no longer [have to] teach a friend... for they will all know Me."[274] "New [dimensions of the] Torah will emerge from Me,"[275] and every individual will experience a direct, personal knowledge of G-d.

Since Judaism conceives of reward as being granted "measure for measure,"[276] it follows that in preparation for this revelation, we should devote ourselves to the knowledge of G-d and the development of an inner bond with Him. It is the Torah which enables us to forge such a connection. This is reflected in our Rabbis' interpretation[277] of the verse, "He kisses me with the kisses of His mouth,"[278] as referring to the inner bond which is established with G-d through the study of pnimiyus HaTorah.

Mashiach in Every Generation

The relevance of the above is made possible by the unique nature of our present times. To borrow an expression of the Previous Rebbe,[279] we have already "polished the buttons" and have completed all the elements of service required of us.

Furthermore, Mashiach is not merely a hope for the future, but there exists in every generation -- and surely, in our generation -- "a person from among the descendants of Judah who is worthy of being the Mashiach of Israel."[280] As the Chasam Sofer writes,[281] "From the time of the destruction of the Beis HaMikdash, there was born one who in his righteousness is worthy of being [Israel's] redeemer,"[282] and were there no impediments and obstacles which prevented his coming, he would have come already.

Moreover, these obstacles no longer exist, for when the service of the Jewish people over the centuries is considered as a whole, everything that is necessary to bring about the Redemption has been accomplished.[283] There is no valid explanation for the continuation of the exile. Accordingly, at this time, our spiritual service must focus on "standing prepared to greet Mashiach," anxiously awaiting his revelation with the willingness to accept him eagerly.

   

Notes:

263. (Back to text) Bereishis 18:1.

264. (Back to text) Sichos of the twentieth of Cheshvan, 5693; appears in condensed form in HaYom Yom, p. 103.

     The story continues that the Tzemach Tzedek answered him, "When a Jew (according to an alternative version, 'When a tzaddik') who is ninety-nine years old recognizes that he must undergo [the spiritual service of] circumcision, he is worthy of having G-d reveal Himself to him," implying that man must earn the revelation of G-dliness through his own service.

265. (Back to text) Yeshayahu 30:20; see also Tanya, ch. 36.

266. (Back to text) Yeshayahu 40:5. With the expression "all flesh," the prophet implies that the very physical being of the world -- not only our intellectual and perceptive faculties -- will be permeated with the awareness of G-dliness.

267. (Back to text) Tanya, ch. 2; cf. Iyov 31:2.

268. (Back to text) Cf. Bereishis 17:13.

269. (Back to text) This also includes women, for "a woman is as if circumcised" (Avodah Zarah 27a); i.e., she too possesses the spiritual dimension of circumcision. Likewise, a man who was prevented from fulfilling the mitzvah of circumcision is nevertheless deemed to be a party to the above covenant (Mishnah in Nedarim 31b, and Rashi there).

270. (Back to text) Meor Einayim, Parshas Pinchas, derives this concept as follows: Rashi, Rambam (Mishneh Torah, Hilchos Melachim 11:1) and others interpret Bamidbar 24:17, "A star will shoot forth from Yaakov," as referring to the Mashiach. The Jerusalem Talmud, Maaser Sheni 4:6, in contrast, interprets this verse as referring to an ordinary Jew. The author of Meor Einayim explains that there is no contradiction between the two interpretations, for within every Jew there is a spark of Mashiach.

271. (Back to text) Ramaz, commenting on Zohar II, 40b.

272. (Back to text) Shabbos 119b, commenting on Tehillim 105:15.

273. (Back to text) See above the sichos of the eve of Simchas Torah. See also the essay entitled, "We Want Moshiach Now," in Sichos In English, Vol. VIII, pp. 127-132. This explains the heartfelt cry of children around the world, "We want Mashiach now." Why do the children use the word "want" in this song? Because until Mashiach comes, we feel a want and a lack in our lives.

274. (Back to text) Yirmeyahu 31:32.

275. (Back to text) Yeshayahu 51:4.

276. (Back to text) Nedarim 32a.

277. (Back to text) See Rashi's comment (particularly its conclusion) on the verse quoted.

278. (Back to text) Shir HaShirim 1:2.

279. (Back to text) See Sichos Simchas Torah, 5689.

280. (Back to text) The commentary of Rav Ovadiah of Bartenura to the Book of Ruth.

281. (Back to text) Responsa on Choshen Mishpat, Vol. 6, Responsum 98. (Significantly, this is not a text of allegory or homily, but rather a text of Torah law.) See also Sdei Chemed, Pe'as HaSadeh, Maareches Alef, principle 70.

282. (Back to text) This statement is based on a set of the fundamental principles of the Jewish faith. A Jew must await Mashiach's coming every day (Rambam, Mishneh Torah, Hilchos Melachim 11:1), and, as explained in Likkutei Sichos, Vol. XII, p. 394, this means that every day, we must expect Mashiach's coming on that very day.

     The Rambam (loc. cit. 11:4), however, defines certain criteria with which we will be able to recognize Mashiach. He will be a Torah sage of the House of David, vigilant in the observance of the mitzvos, who will motivate the entire Jewish people to strengthen their Torah practice. At a given time, he will "fight the wars of G-d and be victorious" and then rebuild the Beis HaMikdash.

     Since performing these tasks requires time, we must assume that in every generation there is a potential Mashiach, who is in the midst of the preliminary stages of the above service. Should the setting be appropriate, as the above-quoted responsum of the Chasam Sofer states, "the spirit of Mashiach will rest upon him," and he will redeem our people. (Translator's Note.)

283. (Back to text) Although there may be particular elements of service which are lacking, and in many individual matters there is a need for improvement, this does not affect the nature of the situation as a whole. When the greater context is considered, it is clear that our people have completed the mission with which we were charged. These particular failings, although in need of correction, are not a valid reason for the Redemption to be delayed any longer. See Sichos Parshas Noach, 5752.