The Final Shlichus
Sichos in English
 

Parshas Chayei Sara, the 25th Day of Mar-Cheshvan, 5752

Today's 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.

This 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.

To 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.

As 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.

The 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 Jewish people.

This 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?

Conversely, 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?

The 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.

This 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?

Moshiach 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, and between
G-dliness and the world at large, revealing how the world is a dwelling for G-d.

Since 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."

Moshiach, 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).

"Moshe 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.

Moshe 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 himself.

This 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 soul.

Every 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.

For 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.

In 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.

In 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.

This 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.

The 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.

It 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 being.

This 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."

And 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.

What 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.

And 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.

In 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.

Every 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.

In 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.

And 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.