When the Alter Rebbe left prison on Yud-Tes Kislev,
he wrote about his release to his colleagues, the holy tzaddikim, R’ Levi
Yitzchok of Berditchev and R’ Boruch of Mezhibuzh (printed in Igros Kodesh,
letters 38, 39):
"Hashem has done wonders and made Himself great in
the land. He has made wondrous and great His glorious and holy Name, which was
exalted and sanctified publicly, especially in the eyes of all the ministers and
each nation in every country of the king, so that even in their eyes the matter
is tremendously wondrous. Indeed, they have announced that certainly ‘this is
from G-d - it is wondrous in our eyes.’"
In other words, the Alter Rebbe connected his
release from jail with the effect and impact on the ministers and nations, who
also recognized that this was from Hashem, influencing them to the extent that
even their behavior would be proper and in accordance with Hashem’s
The Rebbe MH"M asks (Likkutei Sichos, Vol.
25, p. 186): This idea, that even the non-Jews recognized the miracle and that
it influenced their behavior, as important and wonderful as it is - what value
does it have relative to the geula and the revelation of pnimiyus
ha’Torah? Through pnimiyus ha’Torah, the innermost part of the
neshama was revealed - the "spreading of the wellsprings outward" - which
leads to "k’asi mar" (Moshiach’s coming)!?
This question is especially significant because it
involves g’dolei Yisroel, who were great in pnimiyus ha’Torah, who
had an understanding of the geula and its import. Concerning the amazing
chiddush it brought about Above and below in this world, and throughout
the entire seider hishtalshelus, who cares about the impact it had on
gentile ministers and nations?
Whoever has tasted of the teachings of the Rebbeim
is aware that the entire episode of the imprisonment and release of the Alter
Rebbe on Yud-Tes Kislev is much more than a local story, much more than relevant
to only one isolated group of people - it is a fundamental event that affects
all the Jewish people, and contributes to the bringing of Moshiach.
The imprisonment was only a mirror-effect of a
judgment up Above, which dealt with the question as to whether it was
permissible and necessary to continue spreading the wellsprings of chassidus,
especially in a way of chochma, bina, daas. Up Above there was a
complaint: The world was not yet ready for chassidus. It is forbidden to
grind the "crown jewel" if its true value is not appreciated, if its
preciousness will be wasted.
Even if permission was already granted to spread
chassidus in order to save the life of the "prince," it was enough to give a
drop, and that’s all, as did the Baal Shem Tov and the Maggid. It should not be
in the way of Chabad, which is a far greater "waste" of the treasures. Up Above
there was reason to claim that this "waste" was not necessary then in order to
save the Jewish people, but was only for the sake of granting a foretaste of
Geula, for which the world may not have been ready.
This was the quarrel Above and below. This is what
the Alter Rebbe gave his life for b’gashmius and b’ruchnius,
suffering greatly - to the point of the sufferings of death.
Chag HaGeula (Yud-Tes Kislev), Rosh HaShana
L’Chassidus, when, as it says in T’hillim, "He redeemed my soul in peace
and I left in peace, the G-d of peace," was not only a personal release and
geula of a private individual, or even of an ish klali. This day was
the confirmation that the decision had been rendered Above (and therefore below,
as well) giving both permission and ability to spread the wellsprings of
chassidus outward, in the way of Chabad. As Moshiach promised the Baal Shem
Tov: when his wellsprings would spread outward, he would come.
Why is it the spreading of the wellsprings that
brings Moshiach? The Rebbe explains: This statement does not mean to indicate
that spreading the wellsprings is a segula in whose merit Moshiach comes.
As the Rambam says, every deed or word or thought of Torah and mitzvos
tips the scale to bring the Geula. What is it about spreading the
wellspring of chassidus that brings Moshiach? Spreading chassidus
is itself the beginning of the Geula.
The fact that when Moshiach comes there will be no
hunger, no war, no hatred and competition, and goodness will be bountiful is not
the essence of Geula, but the results of Geula. Because of
Geula, we’ll have all these good things, both b’gashmius and
b’ruchnius. The essence of Geula is, rather, "the revelation of the
Ohr Ein Sof Boruch Hu in this physical world," as it says: "The glory of
Hashem will be revealed and all flesh together will see that the mouth of Hashem
has spoken"; "And the earth will be full with the knowledge of Hashem as water
covers the sea." Since Hashem is the ultimate in truth and goodness, beyond all
limitations, when He is revealed, utter goodness will be experienced as a matter
What are "your wellsprings"? What is the point of
the teachings of the Baal Shem Tov? The point of all of the teachings of the
Baal Shem Tov is that "everything is Elokus, and Elokus is
everything." When the wellsprings of chassidus spread forth, when the
world recognizes and feels that everything is Elokus, which is "the
revelation of the Ohr Ein Sof Boruch Hu in this physical world" - this
stage of existence is not a segula to bring the Geula; this stage
of existence is the Geula.
The reason the Baal Shem Tov himself did not usher
in the era of Moshiach in his time was not because the wellsprings were not
completely revealed then, but because they still hadn’t reached and penetrated
the "outside." There was a "revelation of the Ohr Ein Sof Boruch Hu,"
but it still hadn’t fully penetrated this physical world. When the teachings of
the Baal Shem Tov fill all of the chutza, all of this physical world, so
that it is saturated with Elokus - this is actually the true and complete
This was also the primary reason for the founding
of Chassidus Chabad. Chabad was not founded because of the importance of
intellect for its own sake. On the contrary, Chabad chassidus explains
how it is impossible for true hiskashrus to Hashem to be based on
intellect. After all, intellect can err. But even if the intellect would be
absolutely unerring, it would still be limited. And hence, hiskashrus to
Hashem would, therefore, also be limited, ch’v, according to the
seichel of each person. (The teachings of the Baal Shem Tov are not
intellectually based; they speak specifically in terms of faith, without
The revelation of the Ohr Ein Sof Boruch Hu
in this world must be brought down into seichel in Chabad chassidus,
because as long as the revelation does not penetrate the intellect, it remains
"up Above" in the seventh heaven, on the level of emuna (which is above
the world), without penetrating the physical world. The seichel is the
highest level of this physical world, therefore the beginning of the path of
bringing the wellsprings outward is by having them penetrate the seichel.
Drawing the revelation of the Ohr Ein Sof Boruch Hu down from the seventh
heaven (to the sixth heaven) opened the pathway, granting permission to continue
this further, throughout the seven generations of our Rebbeim.
The goal is reached in our generation, the seventh
generation, "to draw down the Sh’china," not only from "heaven to
heaven," but "from the heaven to earth," the literal "revelation of Ohr Ein
Sof Boruch Hu in this physical world," within the physicality of this lowest
world. And in our generation this revelation continued to penetrate more and
more deeply as time passed, further completing the plan of making for Hashem a "dira
ba’tachtonim," so that even within the lowest of the low, the cry of "ein
od milvado" and "everything is Elokus and Elokus is
everything," bursts forth.
This is why Geula is connected not only with
the Jewish people but with the entire world becoming refined and redeemed. In
the redemption from Mitzrayim, Hashem wanted the Egyptians to know "that I am
G-d." It wasn’t enough to vanquish Mitzrayim; the Egyptians had to recognize
G-d. And "as in the days of your going forth from Egypt, I will show you
wonders," the final Redemption also entails the entire world being redeemed.
Geula is not only for the "lost ones in the land of Ashur and the outcasts
in the land of Egypt," but even for Ashur and Egypt themselves.
When we left Mitzrayim, the Egyptians came to know
Hashem by being broken by the plagues. But in our time, they will see and
acknowledge that "the glory of Hashem will be revealed, and all flesh will see
that the mouth of Hashem has spoken." "And the earth will be full of the
knowledge of Hashem like the waters cover the sea."
This is why, the Rebbe shlita explains, it
was particularly important to the Alter Rebbe that even the nations and
ministers recognize that his geula came from Hashem, and that their
realization of it impact their conduct, and this is what he stressed in the
letter he wrote to other tzaddikim about his geula. This is
because an important component of the Alter Rebbe’s release from jail was that
the wellsprings would begin to reach the outside, so that even the nations and
ministers of the nations of the world recognize the greatness of Hashem and the
oneness of Hashem - not just Hashem’s hashgacha in general, but in the
way that chassidus explains Hashem’s oneness in Shaar HaYichud
Although according to some opinions, gentiles were
not commanded to refrain from shituf (believing in more than one G-d),
their knowledge of the oneness of Hashem (as it is explained in chassidus)
contributes a great deal both in regard to their personal conduct and in their
interaction with Jews. Therefore, we should work to ensure that everybody
recognize "that He alone is emes." Even non-Jews should know that nature
and its laws are nothing and have no existence independent of Elokus, so
that even within the lowest of the low, and specifically from it, G-d’s oneness
bursts forth in the clearest way.
This goal is achieved through what Hashem commanded
in the Torah and what He conveyed to us through Moshe Rabbeinu. A most important
part of our job is to bring all nations of the world to the awareness of the
greatness and the rule of the Rebbe MH"M.
Presumably, this includes inspiring them to ask for
the Geula and to proclaim "Yechi," because although "crowning the
king" is connected with Jewish souls, our greatness is especially expressed by
bringing along the entire world in doing likewise. When Adam crowned Hashem as
king, it was necessary for all of Creation to accept Hashem’s rule.
It is clear that we have a mission to disseminate
the "belief in Hashem and in Moshe, His servant" - i.e., the Rebbe MH"M - along
with the Sheva Mitzvos Bnei Noach. This is especially pertinent to the
abnormal situation in Eretz Yisroel. When the Intifada first began, the Rebbe
said the Sheva Mitzvos should be disseminated among the Arabs in Eretz Yisroel,
especially among the youth in their schools. The Rebbe even gave mashkeh
for this and urged Rabbi Shmuel Gerlitzky of Tel Aviv and Rabbi M.M. Gluckowsky
of Rechovot to hurry.
It turned out they weren’t fast enough, for at the
last minute all the Arab leaders cancelled due to the Intifada. We see there is
a connection between spreading the "belief in Hashem and Moshe, His servant,"
the Sheva Mitzvos, and preventing undesirable behavior on the part of the
One way to reach out with the message of Hashem
Echad and about "Moshe, His servant," is with the Miracle Water kits that
contain water from the mikva the Rebbe used, which bring blessings to
those who observe the Sheva Mitzvos. The professional quality of the
packaging, the brochure, and the graphics, along with a message (available in
eight different languages) about the Sheva Mitzvos, the Rebbe MH"M and
Geula, is truly impressive.
Those who have contact with gentiles can use this
kit as a gift. Even so, those recipients who buy the kit more readily absorb the
message (as the Rebbe said about other similar projects, quoting the Gemara that
says that if a doctor treats you for free, his treatment is worthless, because
people value what they pay for).
The resolution to influence the entire world should
hasten the fulfillment of the promise of Geula with the revelation of the
Rebbe MH"M! Yechi Adoneinu Moreinu V’Rabbeinu Melech HaMoshiach L’olam Va’ed!