Sichos In English: Open Your Eyes And See

For several months now, the Lubavitcher Rebbe Shlita has been emphasizing that we should "live with the Redemption," and internalize it as an active element within our daily lives. In the public addresses on which this essay is based, he explains that all that is necessary is to "open your eyes and see."

The Redemption should not be regarded as a hope for the distant future, but rather as a subject of immediate and present concern. It is our hope that the publication of this essay will in some measure make it ever more immediate and present.

Israel's Mission

Our Sages state,[341] "The world was created solely for Mashiach." For G-d created the world so that He would have "a dwelling place among mortals,"[342] and this ideal will be realized in the Era of the Redemption. At that time the Divine Presence will become manifest in this world, for, in the words of Isaiah's promise,[343] "the earth will be filled with the knowledge of G-d as the waters cover the ocean bed."[344]

Since it is human nature to appreciate something for which one has worked far more than an unearned gift,[345] G-d desired that man have a share in bringing this promise to fruition, that he become G-d's partner in creation.[346] This indeed has been the purpose of the thousands of years during which the Jewish people have served G-d, thereby refining the world and preparing it for the manifestation of His Presence within it. Throughout the centuries, as we have wandered from country to country and from continent to continent, the inner purpose of these journeys has been to cultivate these places and prepare them for the Redemption.[347]

Throughout our history, our people have yearned for the consummation of this task, for the time when Mashiach will actually come. Three times a day, every day of the year, we ask G-d:[348] "May our eyes behold Your return to Zion in mercy." Indeed, our Sages[349] teach us that one of the first questions a soul will be asked in its judgment for the afterlife is, "Did you anticipate the Redemption?"

Open Your Eyes: The Table is Set for the Feast

The above assumes unique relevance in the present time, for the Jewish people have completed the mission with which G-d has charged us. To borrow an expression of the Previous Rebbe's,[350] we have already "polished the buttons": everything necessary to bring about the Redemption has already been accomplished.[351]

Our readiness for the Redemption is also reflected in the world at large. The values of freedom, tolerance, and generosity have spread throughout the community of nations. Regimes that have opposed them have toppled, giving way for greater communication and sharing.

Our Sages[352] have described the Redemption as a feast. To echo this analogy,[353] the table has already been set, everything has been served, and we are sitting at the table together with Mashiach. All we need to do is open our eyes.

Preparing the World for Mashiach

In previous generations as well, there has always been a potential for the Redemption.[354] In the popular version of the Rambam's Thirteen Principles of Faith,[355] the twelfth Principle reads: "I believe with perfect faith in the coming of the Mashiach. Even if he delays, I will wait every day for him to come." As has been explained,[356] this does not mean that every day we should wait for Mashiach's ultimate coming, but that every day, we should wait expectantly for Mashiach to come on that very day.

Our Sages[357] describe Mashiach as waiting anxiously to come. In previous generations, however, his coming was prevented by the fact that the Jews had not completed the tasks expected of them. At present, however, those tasks have been accomplished; there is nothing lacking. All we have to do is accept Mashiach.

This is the challenge facing our generation: To make the world conscious of Mashiach, and to create an environment that will allow his mission to be fulfilled. Every element of our study of the Torah and our observance of its mitzvos should be permeated by this objective, and directed towards it.

Becoming Attuned to the Redemption

We can gain awareness of Mashiach through the study of pnimiyus HaTorah,[358] the Torah's mystical dimensions, and in particular, through the study of the subjects of redemption and Mashiach.[359] This process will open the eyes of our mind, so that as we live our lives day by day, we will remain constantly attuned to the concept of redemption.

Furthermore, the increase in our awareness of the nature of the Redemption will serve as a catalyst, which will hasten the coming of the day when we can actually open our eyes and see -- that we are in Eretz Yisrael, and in Jerusalem, and, indeed, in the Beis HaMikdash, with the coming of the Redemption.

May this be realized in the immediate future.

Notes:

(Back to text) In a spiritual sense, it can be said that this is true for all tzaddikim. When, however, this concept is also reflected in actual life, this reflects a unique quality.

(Back to text) The very Hebrew word for "world," olam (��) relates to the Hebrew word helam (��), meaning "concealment."

(Back to text) This relates to the statement that the simple nature of a common person (who lacks intellectual sophistication) reflects G-d's essential simplicity.

(Back to text) The association of the site of the Beis HaMikdash with G-d's essence is also alluded to in Ya'akov's description of the place as "G-d's house." It is in a person's home that he reveals himself openly without restraint or inhibition, so too, the Beis HaMikdash is a place where G-dliness is revealed without any constraint.
This concept is also reflected in Ya'akov's statement, "Surely G-d is present in this place and I did not know," i.e., the revelation of G-dliness transcended his powers of comprehension.

(Back to text) The expression our Sages use to convey the concept of a perfect family, "his bed was complete," alludes to the all-encompassing revelation of G-d's essence as explained previously.

(Back to text) The fact that Kislev is in the winter is significant. The winter, the rainy season is associated with the service of elevating the material aspects of existence. (In contrast, the summer is associated with dew which reflects the dispensing of influence from Above.)
Furthermore, water is used as a metaphor for the communication of G-dly knowledge as the prophet Yeshayahu declares, "And the earth will be filled with the knowledge of G-d as the waters cover the ocean bed."

(Back to text) Significantly, Yud-Tes Kislev is described as "the Rosh HaShanah of Chassidus," for this is when the service of spreading forth the wellsprings of Chassidism began.

(Back to text) The potential for such expansion reflects the essential power that is vested in Binah. And it this power that allows for the connection between the spiritual and the physical.

(Back to text) Sanhedrin 96b.

(Back to text) Midrash Tanchuma, Parshas Bechukosai, sec. 3; Tanya, ch. 36.

(Back to text) The revelation of the Divine Presence is implied by the use of term "dwelling". Just as it is in a person's home that his personality finds expression without restraint or inhibition, it will be in this world that G-dliness will be revealed without constraint.

(Back to text) Yeshayahu 11:9; Rambam, Mishneh Torah, Hilchos Melachim 12:5.

(Back to text) Cf. Bava Metzia 38a.

(Back to text) Shabbos 10a, 119b; Likkutei Sichos, Vol. XV, p. 95.

(Back to text) See the essay entitled "Make This Place Eretz Yisrael," Sichos In English Vol. 49, pgs. 73-78.
The Sages teach (Pesachim 87b) that "The only reason for which G-d exiled the Jewish people among the nations of the world was that proselytes be added to them." In this teaching, Chassidus perceives an allusion to the ultimate cosmic mission of the Jewish people during their wanderings through the material universe -- the task of sifting and elevating the exiled sparks of holiness that are embedded within it. See MiGolah LiGeulah (in English translation, published by Sichos In English), Part I, ch. 2, quoting Sefer HaMaamarim 5702, p. 69.

(Back to text) Siddur Tehillat HaShem, p. 58 et al.

(Back to text) Shabbos 31a.

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

(Back to text) Although particular elements of our people's divine service may still be in need of completion or 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. Particular failings, although in need of correction, are not a valid reason for the Redemption to be delayed any longer. See above Sichos Parshas Noach.
Indeed, we learn that G-d will bring about the ultimate Redemption speedily even when the Jewish people have not yet fully cleansed themselves. For in the penitential prayers of Selichos (quoting Tehillim 25:22 and 130:8), we say, first: "G-d, redeem Israel from all his afflictions"; and afterwards: "And He will redeem Israel from all his sins." First G-d will redeem the Jews from their difficulties -- including the greatest difficulty, the exile -- and then He will redeem them from their sins. See the essay entitled, "Every Jew Has a Silver Lining," Sichos In English Vol. 47, pgs. 11-18.

(Back to text) Pesachim 119b.

(Back to text) As is obvious from the comments of the Ramban (Shaar HaGemul) and Raavad on the Rambam's statements in Hilchos Teshuvah 8:4, the intent is that there will be an actual feast. Nevertheless, as is evident from the discussion of the subject in Rabbinic sources, all of its details have a clear allegorical significance.

(Back to text) Note the comments of the Chasam Sofer (Responsa on Choshen Mishpat, Vol. 6, Responsum 98), that in every generation, there is a potential Mashiach. Moreover, were there no obstacles which prevented his coming, he would have come already. See also Sdei Chemed, Pe'as HaSadeh, Maareches Alef, Principle 70.

(Back to text) The full text of these thirteen principles, which differs slightly from the popular version, is found in the Rambam's Commentary to the Mishnah, in the Introduction to ch. 10 of Tractate Sanhedrin.

(Back to text) Likkutei Sichos, Vol. XII, p. 394.

(Back to text) Sanhedrin 98a.

(Back to text) The connection between pnimiyus HaTorah and the Era of the Redemption is emphasized by the Baal Shem Tov in the renowned letter in which he describes an encounter with Mashiach in the spiritual realms. He asked Mashiach, "When are you coming?" And Mashiach answered him, "When the wellsprings of your teachings shall spread outward."
Since the essence of Mashiach's coming is to allow for "the earth to be filled with the knowledge of G-d," it will be heralded by the spreading of pnimiyus HaTorah, which disseminates this knowledge.
Such study is not the exclusive province of men. The obligation of women to likewise study the inner dimensions of the Torah, i.e., the teachings of Chassidus, is explained by the Rebbe Shlita in Sefer HaMinhagim p. 192. See also the essay published by Sichos In English entitled, "A Woman's Place in Torah," Sichos In English Vol. 45, pgs. 16-22.

(Back to text) This should include the study of these subjects not only in pnimiyus HaTorah, but also as they are explained in Torah law, for example, the final two chapters of the Mishneh Torah of the Rambam. In-depth analyses of these texts by the Rebbe Shlita, both on the level of halachah and of Chassidus, are to be found in the book entitled, I Await His Coming Every Day.