Seven Years? Ad Masai?!
By Rabbi Levi Yitzchok Ginsberg

The truth is that when the great and holy day of Gimmel Tammuz has come and gone, the day of our Melech and Moshiach, and we have not yet merited the true and complete Redemption with the Rebbe shlita standing at our head, it is almost impossible to think or speak, let alone write, coherently. We cannot understand; we can barely feel, as if all our senses have become paralyzed. There is nothing in the world that can arouse our interest.

Nonetheless, this does not relieve us of the responsibility and merit that has been placed on our shoulders, even when the task seems beyond our capability. The Rebbe shlita is urging us on, demanding that we use every opportunity to strengthen the world’s bitachon and emuna that the Rebbe is chai v’kayam eternally, that he is the judge and counselor, prophet and Nasi, and that all members of our generation are obligated to seek his counsel, obey his directives and believe in his prophecies, primarily the main prophecy of "Behold, Moshiach is coming." The Rebbe is counting on us to teach the world that "the Nasi is everything," in the literal sense.

The past few columns have been devoted to explaining according to Chassidus, something impossible to explain: the phenomenon of Gimmel Tammuz. We explored the concept of nesira and explained how it is not "a descent for the purpose of ascent" but is the beginning of the ascent itself. Using several analogies and examples, we illustrated the shvira that is perceived by the student at the exact moment he begins to receive the essential light that is above his particular level. We quoted various sayings of Chazal that Moshiach will be "revealed and concealed," and the Arizal’s comments in Shaar HaGilgulim that Moshiach will ascend to higher levels, both body and soul, "in the same way that Moshe Rabbeinu ascended the mountain," and that in the beginning stages he will be revealed "to a portion of humankind," leading up to the whole world’s recognition of his identity. We quoted the Rebbe (Volume 26 of Likkutei Sichos and other places) about how there must always be a Nasi in a physical body, in the physical world, that "the Nasi is everything" and that the world cannot exist otherwise. According to the way G-d created the world, without a Rebbe, chas v’shalom, there can be neither gashmiyus nor ruchniyus.

In other columns we’ve cited various additional sources, such as the sicha of Shabbos Parshas Haazinu 5750, in which the Rebbe explains that in our generation there is the existence of Moshe Rabbeinu, "a soul within a body, in an eternal manner." The Rebbe also stated in 5752: "The innovation of this generation, the ninth generation, in relation to all the generations that preceded it, including the eighth, when a histalkus of the neshama from the physical body occurred…(which is not the case in our generation)…[is that at present we are experiencing] souls within bodies, without any interruption, achieving perfection in the true and complete Redemption." Similarly, on Shabbos Parshas Shoftim 5751 the Rebbe explained that the Nasi HaDor is eternal and that he always exists in the physical world, "like the cornerstone [of the Beis HaMikdash]" that exists in a particular physical location and is not subject to change or alteration, "not even the alteration of g’niza, like the aron, which was hidden away." "This is similar to the judge and Nasi, who exists (eternally) in every generation, as a sign of G-d’s ongoing and perpetual revelation in the world."

On Shabbos Parshas VaYigash 5747 the Rebbe issued the following directive: "Whenever the claim is made that ‘they have already eulogized and embalmed him,’ the truth according to Torah must be stated explicitly. There is nothing to fear concerning the world’s reaction, as the world is ready to accept it. It must only be explained in words emanating from the heart, in which case the explanation will be effective."

All right, we know all that already. But in our heart of hearts, all the explanations in the world fail to impress us. What happens now?

We’ve cried so much we cannot cry anymore. "Ad Masai, Rebbe, Ad Masai?" We simply cannot bear it any longer. "Our eyes are focused solely on you." "As the hart longs for streams of water, so does my soul long for you." We have but a single desire: to see our Rebbe and king with our fleshly eyes and hear his holy voice once again. When will we reach our ultimate objective, the one that will finally justify this concealment and make it all worthwhile? How we long for the time when "your eyes shall see your teacher," "and the glory of the L-rd will be revealed, and all flesh shall see that the mouth of G-d has spoken!"

We know without doubt that even now, as these lines are being written, the Rebbe zol gezunt zayn is chai v’kayam in 770, Beis Moshiach, Beis Rabbeinu She’b’Bavel, "where he sits and waits in anticipation of redeeming the Jewish people."

Rebbe, we are still coming to daven and farbreng with you in 770, and we are bringing as many Jews as we can along with us. We are trying to strengthen our hiskashrus, learn your Torah, the Torah of Moshiach, and obey your horaos and takanos. We are trying to "live with Moshiach" and spreading your message of imminent Redemption. We can even see, Rebbe, how you continue to guide us and give us your brachos every step of the way. The only thing we are lacking, Rebbe, is seeing you in the physical sense.

It is for this reason that we are still able to rejoice with an infinite joy, despite our sorrow. For this joy is so great that it can never be diminished by sadness or a sense of deficiency.

We know that the world is not hefker, that there is "Someone in charge" even when it isn’t readily apparent. We have full faith that the terrible helem v’hester we are now perceiving is not the true reality; rather than destruction and exile, it is the very beginning of the Geula itself. Thus it is not coincidental that the Rebbe Rayatz termed Gimmel Tammuz "the day of geula" back in 5687, for the Torah is eternal. The fact that things look different to us is only a nisayon, a "small moment" in time. (Ribono Shel Olam! Isn’t seven years long enough? Ad Masai? But in truth, all of human language is inadequate when we’re speaking about such earth-shattering, momentous issues. For indeed, nothing will satisfy us except the full revelation of the Rebbe Melech HaMoshiach before the eyes of the world.)

When a deficiency in the etzem or nekuda is felt, what good is hispashtus or giluyim? What benefit is there in possessing the king’s treasures without the king himself? Everything is ready for the chuppa, but where is the chassan?

This is similar to the famous teaching of the Baal Shem Tov on the verse in T’hillim (102:1), "A prayer of the poor man when he faints and pours out his speech before the L-rd": It is precisely the poor man who has no other requests or desires other than for the King himself.

The rich person, explains the Baal Shem Tov, is liable to be sidetracked by all the treasures he is shown on the way to the royal palace. The splendor and beauty may be so overwhelming that he practically forgets to breathe. Some people may become confused and stop in the outer courtyard, while others may make it all the way into an inner chamber. But the only one who remembers why he has come in the first place - to see the king - is the poor man, who is so far removed from a display of wealth that he is impervious to being ensnared.

Thus, while the prayer of a wealthy person may sometimes be less than entirely focused on the King, the prayer of the poor man is always directed to G-d alone.

As this applies to us: The danger exists that some people may be sidetracked by the treasures they find on the way to the king - the unbelievable depth of a maamer, the profundity of a sicha, the insight and wisdom of the Igros Kodesh, the power of the mivtzaim, or even the mesiras nefesh of shlichus. All of these, however, are only giluyim, and are not the etzem. They are indeed treasures, but one must never forget that the main objective is the king himself.

That is why it is precisely the poor (even in the pejorative sense - i.e., not because of bittul and self-effacement, but really and truly lacking in avoda), the "lost and dispersed," who do not lose sight of their overall goal…

I do not mean to belittle (chas v’shalom) the importance of everything the Rebbe has taught us is holy and dear. All of these are ways we are supposed to connect ourselves to the Rebbe, in the same way that it is impossible for a Jew to connect to Hashem other than through Torah and mitzvos. A Chassid is obligated to learn nigleh and Chassidus, especially the Rebbe’s teachings, and he cannot be mekushar without obeying the Rebbe’s directives. Going out on shlichus is the epitome of the whole idea of the seventh generation. Love and concern for our fellow Jew is the foundation of our avoda, and every Jew is obligated to daven and work on perfecting his midos. However…

As much as all these things are expressions of the etzem, they are not the etzem itself. When compared with the etzem they are only giluyim, even if they are necessary to enable us to grasp the essence.

The Rebbe MH"M has explained (see Volume 1 of Likkutei Sichos, page 226) that without hiskashrus to the Rebbe, a person can learn Torah, daven and observe mitzvos (even beyond the letter of the law) while actually being in the very lowest depths, G-d forbid. It is, therefore, obvious that the importance of all the above (personal avoda, mivtzaim, etc.) is because they are ways to attach to the Rebbe, rather than as ends in themselves.

We must not allow ourselves to be sidetracked by giluyim. Nothing can fill the void in our hearts and souls except the immediate revelation of the Rebbe shlita, the true etzem, who will usher in the Messianic era.

The old style of hiskashrus that was valid years ago is no longer enough. A person cannot be mekushar without doing what the Rebbe wants him to do now. In the Dvar Malchus of Parshas VaEira the Rebbe explains how everyone can become "holy to the Nasi of the generation":

"This is achieved by being filled and permeated with the goal of fulfilling the shlichus of the Nasi HaDor, the Moshe Rabbeinu of the generation, the first redeemer who is the last redeemer, whose primary function is to ‘bring about the Days of Moshiach’ in actuality."

In other words, it is only when a person is filled and permeated with the particular shlichus the Rebbe wants us to concentrate on now - "to bring about the Days of Moshiach" - that one becomes sanctified to the Nasi HaDor.

"Furthermore, the very knowledge that my father-in-law, the Rebbe, the Nasi of our generation, will immediately enter…and will look at each and every one of his Chassidim and mekusharim to assess his standing and situation, etc., should provide the impetus and motivation for completing and perfecting all of our deeds and service."

It is precisely because our only desire is to see Moshiach that these two emotions - feeling an intense longing for the Rebbe, while at the same time experiencing the joy of the imminent Redemption - should spur us on to practical action.

As mentioned many times in this forum, the Rebbe explained on Shabbos Parshas Shoftim 5751 that it is the obligation and merit of each member of our generation to connect to him, to fulfill his directives ("your judges"), seek his counsel in important matters ("your advisors"), and believe in all of his prophecies, culminating in the main prophecy [about Moshiach’s imminent arrival], a prophecy not declared as scholar or judge, but as prophet, which must then occur: "immediately to Redemption" and "Behold, Moshiach is coming."

It is, therefore, clear that our primary shlichus is to spread awareness of the Rebbe shlita all over the world. By that I mean not just telling people about his greatness and scholarship, but about the Rebbe’s role as Nasi and head (as well as heart) of the entire Jewish people, without whom it is impossible to connect to G-d. As the Rebbe once stated, "G-d forbid that one would say that he was Nasi only in the past." Everyone must be made to know that the Rebbe is the Nasi now, at this very minute, and it is a very great merit and obligation to be mekushar to him. In other words: to greet Moshiach Tzidkeinu in actuality.

To quote from the Rebbe’s famous letter of Gimmel Tammuz 5710:

"Each and every one of us must know, that is, deeply contemplate and ponder seriously, that he is the Nasi and the head, and it is from him and through him that all physical and spiritual influences are derived, and that it is through hiskashrus to him (how to do this has already been discussed in his letters) that one becomes connected and united with the source, and the source of sources, to the very highest levels, etc."

We must truly do "all in our power" to spread the Rebbe’s message, in keeping with our Sages’ dictum, "Everything the Holy One, Blessed Be He, created in His world was only created for His glory." This means that we must use every advertising technique in the book and harness it for the purpose of holiness.

It is especially important to bring Jews (and non-Jews) to the Rebbe through the Igros Kodesh. When we approach people we should make it clear that we are not asking anything from them, but offering them help and salvation.

May the merit of our resolutions for good in all of the above bring about the immediate revelation of the Rebbe shlita, and may we celebrate this yovel year together with him. And at that very first farbrengen with Moshiach, we will sing the song that many around the world have already begun to sing:

"Yechi Adoneinu Moreinu V’Rabbeinu Melech HaMoshiach L’olam Va’ed!"


All of these, however, are only giluyim, and are not the etzem. They are indeed treasures, but one must never forget that the main objective is the king himself.




According to the way G-d created the world, without a Rebbe, chas v’shalom, there can be neither gashmiyus nor ruchniyus.




Feeling an intense longing for the Rebbe, while at the same time experiencing the joy of the imminent Redemption - should spur us on to practical action.


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