Sichos in English
Chayei Sara, the 25th Day of Mar-Cheshvan, 5752
farbrengen is being held at the beginning of the International Conference of
Shluchim. It must be emphasized that the task of the shluchim in the present
age, and particular at this time, is to prepare for the acceptance of Moshiach
and the advent of the ultimate Redemption.
is the task facing every Jew, for we are all shluchim of G-d as obvious from the
Mishna's statement, "I was created solely to serve my Creator." In
particular, however, this concept is relevant to those individuals who have
merited to serve as the shluchim of the Rebbe Rayatz and dedicate their entire
existence to this mission.
explain: Although as a whole, our shlichus is constant and unchanging,
from time to time, a different dimension of the shlichus receives
emphasis. At that time, that dimension permeates the entire shlichus and
defines its character, serving as the gateway through which the entire shlichus
ascends. Surely, this applies in the present instance, when the emphasis is on
such an essential and all-encompassing point, preparing for Moshiach's coming.
mentioned repeatedly in the past, we are not speaking about a matter of the
distant future, but rather a present and immediate concern. Our Sages declared
that "all the appointed times for Moshiach's coming have passed." We
have completed all the service required of us, even - to borrow an expression
from the Rebbe Rayatz - "having polished the buttons." Thus in
principle we are prepared to receive Moshiach, and the shlichus of our
generation centers on preparing us to receive Moshiach in practice.
nature of the service required of us can be clarified through an analysis of the
connection between Moshiach and the concept of shlichus. We find an
intrinsic connection between the two. This is reflected in Moshe's reply to G-d
when G-d told him to redeem the Jews from Egypt, "Shlach nah b'yad
tishlach," "Please send by the hand of he who You will send,"
which our Sages interpret as referring to Moshiach, the ultimate redeemer. This
implies that Moshiach is the shliach sent by G-d with the task of redeeming the
story requires explanation. It is understandable why Moshe made this request. He
saw that he would not merit to lead the Jews into Eretz Yisroel. Therefore, he
desired that G-d send the ultimate redeemer and have him redeem the Jews from
the Egyptian exile. A question, however, arises: Moshe was the epitome of Divine
wisdom. Therefore, he surely understood that although G-d had chosen Moshiach to
be the ultimate redeemer, He had selected Moshe to be the redeemer from Egypt.
Why did Moshe think that Moshiach should be sent on this mission?
one might ask: Since Moshe, the epitome of Divine wisdom, made such a request,
there is a rationale behind it. Why then, was his request not fulfilled?
latter question leads to the conclusion that Moshe's request was granted. The
same person who redeemed the Jews from Egypt, Moshe, will be the ultimate
redeemer as well, as it is said, "He is the first redeemer and he is the
last redeemer." And this was Moshe's intent, to associate the redemption
from Egypt with the ultimate Redemption.
is, however, problematic: Moshe and Moshiach are two different personalities.
Indeed, they come from two different tribes (Moshe from Levi and Moshiach from
Yehuda). How then are they connected?
is the shliach who brings about the unity between the Names of G-d, Mah and Ban.
(These two names and their interrelationship parallel the interrelationship
between the body and the soul, as will be explained.) This unity is
intrinsically connected with the Era of Redemption, for then we will merit the
ultimate unity between the body and the soul, between G-d and the Jewish people,
G-dliness and the world at large, revealing how the world is a dwelling for G-d.
Moshiach is the shliach who will bring about this unity, he must have both of
these qualities within himself. And on this basis, we can understand the
connection between Moshe Rabbeinu, the first redeemer, and Moshiach, the
ultimate redeemer. Moshe Rabbeinu's fundamental aspect is wisdom (chochma),
i.e., Torah. It was he who received the Torah on Mount Sinai, and indeed, the
Torah is identified with him, as it is written, "Remember the Torah of
Moshe, My servant."
by contrast, is identified with the attribute of kingship, Malchus. Thus the
contrast between Moshe and Moshiach parallels the contrast between Chochma, the
most elevated of the sefiros, which serves as a source of influence (a mashpia),
and Malchus, the last of the sefiros, a recipient (mekabel).
received the Torah" - the source of all influence, including the potential
for redemption. Moshiach, who will come at the conclusion of the Exile,
represents the ultimate recipient. Through his bittul, he will include
all the Divine service performed by the Jewish people throughout the years and
will be able to receive and internalize all the influence granted from Above. As
such, Moshiach will reveal the ultimate of all qualities, fusing in his being
the positive qualities of Moshe Rabbeinu as well, and it will be he who will
bring about the Redemption.
Rabbeinu's request, mentioned above, facilitated this fusion, associating his
own qualities with those of Moshiach, allowing Moshiach to serve as a teacher
who will instruct the entire nation, including the Avos and Moshe Rabbeinu
concept is also related to the concept that the numerical equivalent of
"shliach" (348) plus ten equals the numerical equivalent of
"Moshiach" (358). For the ultimate revelation of Moshiach will come
about when he fulfills his shlichus with all ten powers of his
Jew possesses a spark of Moshe Rabbeinu, and similarly, every Jew possesses a
spark of Moshiach. Therefore, both of the above concepts are relevant to each
individual. To explain: Every Jew is G-d's shliach to illuminate the world with
the light of Torah. In the world at large, there are two luminaries - the sun,
the mashpia, and the moon, the mekabel. Similarly, every Jew must
function both as a mashpia and a mekabel, and in this manner, he
will illuminate the world.
each of these services are necessary for a shliach. On the one hand, he must be battel
(i.e., a mekabel), totally given over to the one who appoints him. On the
other hand, he must function independently (a mashpia), using his mind
and his other abilities to carry out his shlichus. Furthermore, these two
aspects are not independent; rather, as reflected in the interrelation between
Moshe and Moshiach mentioned above, it is through their fusion that each of them
reflects its ultimate potential.
fact, there is an additional emphasis on the latter concept in the present
generation, for the Rebbe Rayatz has appointed every individual as a shliach to
hasten the coming of the ultimate Redemption through the service of spreading
the wellsprings of Yiddishkeit and Chassidus outward. And the climate in the
world at large is ripe for this. We see that it is much easier to explain to a
Jew - even one who is seemingly far from such concepts - that in addition to his
individual service, he has the responsibility of acting as a shliach and
motivating others to be conscious of the imminence of the Redemption and carry
out an appropriate service. This must begin with the members of his household,
and spread to encompass his friends, and indeed, his entire circle of influence.
particular, this applies to those who have merited to be chosen to serve as the
shluchim of the leader of our generation and whose entire service revolves
around the fulfillment of this mission. Surely, greater emphasis is placed on
the above at present when shluchim from all over the world gather together. This
gathering will bring, as our Sages say, "benefit to them and benefit to the
world," for it will enhance their efforts to transform the world into a
dwelling for Him.
is all the more relevant because this convention is being held on the Shabbos in
which the month of Kislev is blessed, for Kislev is referred to as "The
Month of Redemption." It is also the third of the winter months. Just as
Sivan, the third of the summer months, is associated with the giving of the
revealed Torah, Kislev, the third of the winter months, is associated with the
giving of P'nimiyus HaTorah, Torah's mystic dimensions.
above is enhanced by the unique nature of the present time. As mentioned, we
have completed all the service required of us. Moreover, it is apparent that the
climate of the world at large is ripe for Moshiach's coming. The renowned
passage in the Yalkut Shimoni that foretells the coming of Moshiach states that
it will take place when "nations are challenging one another." And
this is precisely the nature of the international environment at present. Even
when the nations of the world call a peace conference, it is apparent that peace
is not the purpose of the gathering.
was openly apparent that the previous year was a year when "I will show you
wonders." Similarly, the present year will be unique and will be "a
year imbued with wonders." This implies that, not only will it contain
wonders, but that wonders are an inherent and fundamental dimension of its
will be an era when Moshiach will "wage the wars of G-d and be
victorious." The root of the word victorious, "netzach,"
serves as an acronym for three Hebrew words that are particularly relevant in
the present context: The first letter, "Nun," reflects the
"Nun (50) gates of wisdom." The second letter, "Tzaddik,"
is relevant, for we are now in the midst of the year of Tzaddik. The third
letter, "Ches," is associated with the Era of the Redemption,
for many elements of that Era are associated with the number eight, the
numerical equivalent of the letter "Ches."
this unique time is connected with a unique service. On the one hand, as stated
above, we have completed all the service required of us. On the other hand, the
very fact that Moshiach has not yet come indicates that there is something more
for us to do.
is in fact required of us? Our Rabbis explain that in each generation there is
an individual who is fit to be Moshiach, and "when the time comes, G-d will
reveal Himself to him and send him." The service at present is thus to be
prepared to actually accept Moshiach and create a climate in which he can
accomplish his mission and redeem Yisroel from the exile.
this is the task of the International Conference of Shluchim: First and
foremost, to make a public statement that this is the task confronting us - to
prepare ourselves to accept Moshiach. Every aspect of our service and every
dimension of our activity must be directed to this goal.
this context, there is a unique significance to the following teaching: The
Rebbe Rayatz notes that the word "lehavi," translated as
"to include" in our Sages' statement, "'all the days of your
life' - to include the Era of the Moshiach," also has the meaning, "to
bring." Thus the statement can be interpreted to mean "all the days of
your life should be directed to bringing the Era of Moshiach." This is the
purpose of every dimension of our service.
shliach should realize that he is responsible to explain the above concepts to
all the individuals in his city. He must convey to them, in a manner which they
can understand and relate to, the imminence of Moshiach's coming and the need to
study about Moshiach and the Era of the Redemption.
this context, it is also worthy to mention the importance of studying the texts
Torah Or and Likkutei Torah so as to complete them throughout the year. For this
study will draw down the influence of P'nimiyus HaTorah in this world.
when every shliach does what is dependent upon him, we can demand that G-d does
what is dependent on Him and bring Moshiach in this present year, a year whose
letters, Taf Shin Nun Beis, serve as an acronym for the Hebrew words,
"Shlach nah b'yad tishlach" ("Please send by the hand of
he who You will send"). May this take place in the immediate future.