Wisdom
From Our Mashpiim
Interview by Shmuel
Alexander
Mashpiim
in Lubavitch yeshivos around the world discuss inyanei
Moshiach and Geula with a focus on questions such as: What is
the source of our absolute bitachon in the immediate
revelation of the Rebbe MH"M? Why is the constant
involvement in the besuras ha’Geula so important? How can we
fortify ourselves during this difficult time?
Part 1
PARTICIPANTS:
Rabbi
Yosef Yitzchok Butman
mashpia Tomchei Tmimim, Lud
Rabbi
Levi Yitzchok Ginsberg
mashpia Tomchei Tmimim, Kfar Chabad
Rabbi
Yitzchok Meir Gurary
mashpia Tomchei Tmimim, Montreal
Rabbi
Yosef Yitzchok Kesselman
mashpia Tomchei Tmimim, South Africa
Rabbi
Pinchas Korf
mashpia Oholei Torah, Crown Heights
Rabbi
Shlomo Zalman Landau
mashpia Tomchei Tmimim, Bnei Brak
Rabbi
Dovid Offen
mashpia Toras Emes, Yerushalayim
Rabbi
Yosef Yitzchok Offen
mashpia Tomchei Tmimim, Tzfas and Yerushalayim
Rabbi
Nachman Shapiro
mashpia Oholei Torah, Crown Heights
Rabbi
Gurary: Before we
begin our discussion of the besuras ha’Geula, we
should preface it with an important introduction.
About
nine years have passed since the Rebbe said, "I have done
my part, and from now on, you do all you can to bring Moshiach
Tzidkeinu." This unequivocal announcement placed a
heavy responsibility upon all of us to be the ones who
actually bring the Redemption.
Even
briefly considering this should make us tremble, for all the avoda
of the Jewish people throughout all the generations in
general, and the unique avoda of our Rebbeim in
particular, is all dependent on us. We can realize the goal of
all this wonderful avoda one day earlier or another day
later, ch’v.
Look
at the world situation these past years, the unprecedented low
caliber of Israeli leadership, the deterioration of values,
the denial of everything sacred and precious to us, and above
all else, the greatest concealment ever. The generation does
not merit to see its Nasi. We are charged with removing
this darkness and transforming it into the light of
Redemption. Can we simply look away from this obligation and
continue our ordinary everyday lives?
The
answer, it would seem, is obvious. But there is one hitch, for
the Satan of controversy, who is adept at his work, has been
working overtime to deter us from the issue at hand. Instead
of focusing on positive activity, with the general atmosphere
among us being one of positive activity and dedication in a
manner of "do all that you can" to realize this
lofty goal, each of us has begun to "examine his
neighbor’s tzitzis," and worry about the future
of the entire Lubavitch movement.
Unfortunately,
in each community, this approach has begun to give the whole
topic of Moshiach and Redemption an atmosphere of mutual
one-upmanship, which sets the stage for quarreling and hatred.
It
isn’t pleasant to speak about these things, certainly not by
way of introduction, but we know what the Rebbe Rayatz said
about similar matters: "When it hurts, you scream."
There’s no choice but to say the truth openly, in order to
break our complacency.
Each
one of us should make an honest personal accounting, for we
all know with certainty that we will immediately see
the Rebbe again, and then each of us will have to give a
reckoning for our actions. Our excuses and evasions will be of
no help then, for the truth will be readily apparent. Can we
stand before the Rebbe? Will we be able to stand before the
Rebbe and tell him that all our deeds were solely for the sake
of Heaven, in order to fulfill the Divine purpose? Will we be
able to declare that we had no part in division and quarreling
among the family of Chassidim? That kind of behavior certainly
doesn’t hasten Moshiach’s coming – on the contrary.
The
first axiom in ahavas Hashem is that it is forbidden to
hate another Jew, even in one’s heart. So how did disputes
and hatred penetrate our ranks?
The
call of the hour for us all is for each of us to proclaim to
ourselves: No more! Let us abandon the quarrels and fights
that have affected just about all of us. Let us begin our
personal, inner and true avoda, using all ten
soul-powers and the three garments of the soul, to constantly
fulfill the Rebbe’s directives, which have shown us clearly
how to live with Moshiach and to bring about his revelation
now!
Then,
when the Rebbe MH"M appears, we will be able to stand
before him, confident that we did indeed cause him nachas
in this difficult time of concealment.
*
* *
We
are currently in the seventh year since Gimmel Tammuz 5754,
and we are still in Exile. What is the effect of this
drawn-out period with respect to faith in the Rebbe’s words
"Behold he comes, and immediately – he has already
come."
Rabbi
Korf: When our
premise is that "Moshe is true and his Torah is
true," that the Rebbe’s words are true and eternal,
obviously nothing can deter us from this truth. We must pay
attention to the fact that the Rebbe pointed at a number of
developments that indicate that the Redemption has already
begun. From day to day we see that these developments are
progressing.
Our
surprise is not about any delay of the Redemption, for
it has already begun, but over the slow pace of the process
leading to its complete fulfillment. This process doesn’t
affect our emuna at all.
Rabbi
Kesselman: It’s not
a question of quantifying the amount of time the process is
taking – "it’s been six years." If you look at
it that way, the first day after Gimmel Tammuz was a shocking
delay. The concern is, rather, about quality. It is a period
in which we still haven’t done all we could to actually
bring the complete Redemption.
In
the Rebbe’s first maamer he stated that our
generation is the one that will bring the Divine presence down
to earth, meaning the revelation of G-dliness in the true and
complete Redemption. This mission is a direct continuation of
the work and mission of earlier generations, in which we, as
the seventh generation from the Alter Rebbe, are the ones
designated for this task.
The
Rebbe made it clear that our merit in being the ones to bring
the Redemption is not our choice and is not dependent upon us.
Rather, it is part of the Divine plan in designating each
generation its own unique role.
We
have not yet heard of a generation that has not fulfilled its
mission. Each Rebbe of every generation fulfilled the mission
of his generation. If not, the next generation would not have
begun. So too, with our generation, whose mission is to bring
the Redemption. We will certainly finish the job.
There
can be no change from the process of Redemption that has
already begun. The complete Redemption will unfold imminently.
Our responsibility is with regard to how fast it will happen.
The
question is whether we have dozed off a bit in the massive
undertaking to bring Moshiach? We just have to fulfill the
Rebbe’s directives – first and foremost, the straight
path, as the Rebbe put it, to bring the Redemption, by
learning about Moshiach and Redemption. In this way, we will
bring the Redemption one moment sooner.
Rabbi
Y.Y. Offen: I was
once asked the same question with a somewhat different
perspective. The first generation, redeemed in the exodus from
Egypt, was supposed to enter Eretz Yisroel. They
actually began the process and even made significant progress.
At a certain point, their sins caused them to become stuck in
the middle and the redemption was delayed to the next
generation. If so, I was asked, perhaps our generation –
despite the miraculous beginning of the process – has
blundered on account of our many sins, and we have lost out?
I
answered the question as follows: When the Jewish people left
Egypt, Hashem said to them, "I will raise you out of the
afflictions of Egypt to a good and spacious land." What
actually happened? There were Jews who did not merit to enter
the land on account of their free choice alone. Their
children, however, entered the land in their place. This was
because Hashem allowed them the free choice concerning whether
they would enter.
In
contrast, regarding that same generation Hashem made a
decision that was not dependent on their free will, namely,
that they would merit to bring the Divine presence down
to earth through the Giving of the Torah and building the
Mishkan. The difference is obvious. In talking about the
generation’s mission, it is impossible for Hashem’s plans
to be thwarted. Therefore, since Hashem decided that the
seventh generation from Avrohom Avinu would bring the Divine
presence down to earth, they were compelled to receive
the Torah and erect the Mishkan. As it says, "He placed
the mountain over them like a barrel."
So
too regarding our generation. In the Rebbe’s first maamer
he makes an incredible parallel between our generation, the
seventh generation from the Alter Rebbe, to Moshe’s
generation, the seventh generation from Avrohom Avinu. The
Divine presence descended to earth in Moshe Rabbeinu’s
generation. The Rebbe established that our generation is the
seventh generation. "Despite the fact that this is not
our choice...and in a number of ways it is not consistent with
our desires," this is the reality and this is our
mission. We must bring the Divine presence down
to earth and bring about the Rebbe’s revelation!
Rabbi
Ginsberg: Aside from
the fact that the Rebbe told us that the job of our generation
is to bring the Redemption, and so it will be, the foundation
of it all is that the Rebbe also told us that we have already
finished this mission. (The Rebbe made many statements to that
effect: "Nistayma avodas ha’birurim,"
"the generation is worthy in the most literal
sense," "according to all signs, our generation is
the generation of Redemption," etc.) We have already
merited the coming of Moshiach. It isn’t possible that we
won’t receive what we have already merited.
Furthermore,
the Rebbe’s words were anchored to halacha as a
prophecy (as the Rebbe put it, "the main prophecy of ‘behold
Moshiach comes’"). In fact, this was even verified to
be a prophecy, with all its halachic ramifications as
set forth in halachic works, in the Rebbe’s response
to Rabbi Mendel Wechter. A prophecy for the good cannot be
rescinded. Therefore, we will certainly merit the Redemption.
It’s
important to remember that the question concerning what
happened to the Redemption that the Rebbe promised was already
asked by the Rebbe himself, and he answered it: "This is
a matter that is not understood at all." Of course, not
having an answer did not weaken the continued unequivocal
statements that "behold he, Moshiach, comes" in the
slightest. This teaches us that the question, although it
remains inexplicable, does not change the facts!
Rabbi
Gurary: One can
approach this problem from a different perspective. We’re
not discussing a weakening of emuna in general about
the arrival of the Redeemers, for we all believe that whatever
the Rebbe says is true. The problem is primarily in the
feeling of bitachon in this. In Chassidus, the
difference between emuna and bitachon is
explained at length. Everybody has emuna. Every Jew is
a believer the son of a believer that Hashem is the ultimate
true good and His compassion is upon all His works, etc.
However, are we all certain about this? Are we so
confident that we are free of worry? Not necessarily, for emuna
and bitachon are two separate things and two different
levels.
Chassidus
explains the advantage of bitachon. When a man is
certain that whatever he hopes for will happen, and is
confident in G-d’s blessings, then the bitachon is
what actually makes it happen. And this is not limited just to
tzaddikim. On the contrary, bitachon applies
more to those who are not tzaddikim.
Apparently,
the past six years have moderated our bitachon in the
prophecies. At first, all our plans were short-term, and we
certainly had no plans for a year or two ahead, for it was
always clear to us: by then, Moshiach will definitely have
come! Now, certain other thoughts have begun to creep in.
Maybe, after all, it will take more time, etc., and all sorts
of Exile thoughts.
The
call of the hour is to strengthen our bitachon, to be
certain of everything the Rebbe said, to strengthen our faith
that it is all as relevant today as the day it was said. The
Rebbe told us to behave in a way of "behold Moshiach
comes" at this very moment. We must behave that way now
too, just as before. It is this very bitachon that will
break the concealment and bring about the complete revelation
of Moshiach.
Rabbi
Shapiro: The Rebbe
did not leave any room for doubts. When the Rebbe spoke about
the besura he didn’t say "maybe,"
"possibly," or "very likely." Rather, he
said it as a certainty and even connected it to the prophecy,
"Behold Moshiach comes."
At
the same time, we know that the Rebbe said it depends on us,
and if we would truly cry "ad masai," and not
say it merely because we were told to, Moshiach would have
come already. Now, with the increased darkness, the cry of
"ad masai" is even more truthful and from the
depths of our heart.
This
is the point of the maamer of "V’Ata Tetzaveh,"
the last maamer to date we received from the Rebbe, in
which we find clear directives for our times. The Rebbe
explains that Redemption is dependent on our knowing that a
Jew is in a state of being in gantzen tzutraiselt
(completely shaken up) about being in Exile, despite his
having ample gashmiyus and ruchniyus. So too in
our situation: the cry of "ad masai" is more
meaningful today than ever before, coming from a state of
being crushed and broken.
Rabbi
Butman: In general, a
Chassid is raised on what the Rebbe says. Everything the Rebbe
says, he believes wholeheartedly under all circumstances. In
connection with this I’d like to relate a story that was
publicized lately.
When
the Rebbe Rayatz announced "l’alter l’t’shuva, l’alter
l’Geula" in 5703 (1943), the Chabad shul in
Tel Aviv was in a tumult. The great Chassidim who frequented
the shul didn’t stop talking about the fact that
Moshiach would be coming any minute. Their faith was absolute.
There was no question about the year passing and Moshiach not
coming.
At
a farbrengen, the Chassid R’ Pinchas Altheus asked R’
Yona Cohen (an oveid and maskil who had learned
in Lubavitch), "What will you say if time passes and he
doesn’t come?" R’ Yona answered, "I will
continue to believe!"
That’s
a Chassid: he relies on the Rebbe’s words being utter truth
and that they will be fulfilled in actuality.
It’s
still not clear. On the one hand, you talk about the Rebbe
clearly announcing Moshiach’s coming and its unconditional
quality. On the other hand, you all stress that it depends on
us. Is it possible for us not to do what we are
supposed to do, and he won’t come?
Rabbi
Gurary: First of all,
using the future tense, "we will merit..." is
inaccurate. We have already merited Redemption. The process of
Redemption has begun. It’s true that we are still in Exile
and the present situation is not what we have been
anticipating, but that doesn’t change the fact that the
process of Moshiach’s coming has already been set in motion.
Melech
HaMoshiach already
stood on the roof of the Beis HaMikdash and announced,
"Humble ones, the time for your Redemption has
arrived." The Rebbe even pointed at certain prophecies
concerning the Redemption that have begun to be realized, and
declared that the avodas ha’birurim, upon which the
Redemption is dependent, was completed. So on what basis can
one say "what if we don’t merit it?" Our part is
to speed up the process.
Is
it possible that we won’t complete our avoda properly
and won’t finish the process in our generation? The Rebbe,
saw in his prophecy about the Redemption in our generation,
that we would finish the job.
How
can we be sure that the Rebbe’s besuras ha’Geula is
not just another keitz, an auspicious opportunity, such
as the Rebbe Rayatz’s pronouncement in his time about the
Redemption, which didn’t actually occur then?
Rabbi
Shapiro: There are
essential differences between the Rebbe Rayatz’s
pronouncement and the Rebbe’s. The Rebbe Rayatz said what he
did because of a keitz in 1943, which is why he urged
the world "to immediate teshuva, immediate
Redemption." A keitz is a propitious time for
Moshiach’s coming, though it is possible that
Moshiach won’t actually come at that time. This also
explains why after a while the Rebbe Rayatz stopped talking
about it, since that auspicious time had passed.
In
our time however, the issue is not about a keitz, but
about an announcement from the Rebbe that the avodas ha’birurim
has been completed. Rabbi Simon Jacobson said that the
first time the Rebbe spoke about the completion of avodas
ha’birurim, the Vaad Hanachos HaTmimim was
unsure as to whether this was a dramatic announcement of fact
or merely a prayer. They submitted two versions to the Rebbe,
one written as a prayer and the other one as an announcement,
and the Rebbe chose the announcement. In other words, the
Rebbe’s besuras ha’Geula comes to us as a result of
our being actually in the time of Redemption.
You
also see this in the fact that the Rebbe Rayatz made Moshiach’s
coming conditional on teshuva. The Rebbe on the other
hand, explicitly said that l’alter l’t’shuva was
already fulfilled, leaving only "l’alter l’Geula!"
As the Rebbe said in the sicha of Noach 5752: They all
did teshuva already and now the matter is only
dependent on Moshiach Tzidkeinu himself!
This
led the Rebbe into taking halachic measures. He asked
the former chief rabbis of Eretz Yisroel to put forth a psak
din stating that Moshiach must come, on the basis that our
Sages say that "now it is only dependent on teshuva,"
and they already did teshuva.
From
all this we see that it just isn’t possible for the Rebbe to
suddenly announce that the time for Redemption is over.
Rabbi
Kesselman: On this
issue we must emphasize an important point. Yes, the Rebbe
Rayatz made a tumult in his time about Moshiach, but in the
end he also stopped doing so. We can’t say that the Rebbe
Rayatz announced something and then we realized that we did
not merit it, for it was the Rebbe Rayatz himself who stopped
the emphasis.
You
can see this in the Rebbe MH"M’s letters of that time.
The Rebbe, as a loyal Chassid of the Rebbe Rayatz and as his
right-hand man, made a tumult about the amazing news about l’alter
l’Geula. Nearly all of his letters ended with the
sentence, "l’alter l’t’shuva, l’alter l’Geula."
But after a certain period of time, the Rebbe stopped doing
so. Why? Because it was finished.
This
is unlike our times when the Rebbe did not stop. The Rebbe
started it and did not indicate to stop. If the wonderful news
was obsolete, the Rebbe would have found the right way of
letting us know.
Rabbi
Korf: It’s
important to stress that even the Rebbe Rayatz’s
proclamation did not end without any actual results. A number
of matters concerning the Redemption began back then, as we
know from the Rebbe’s Rosh HaShana maamer 5727 (Kuntres
Rosh HaShana 5752). The Rebbe points out that the idea of
sounding the great shofar began in the time of the
Rebbe Rayatz. So too, with the Rebbe. The besuras ha’Geula
has already been fulfilled in a number of areas.
There
is a difference between the announcement of the Rebbe Rayatz
and the announcement of the Rebbe MH"M. In the time of
the Rebbe Rayatz, the besuras ha’Geula was expressed
only in the revelation of spiritual matters connected to
Redemption in general. They were not part of the Redemption
itself. The Rebbe MH"M’s besura, however,
included a revelation and actualization of a number of
occurrences that are actually part of the Redemption, such as
the idea of Moshiach’s existence being openly revealed to
the world, b’chezkas Moshiach, the beginning of the
fulfillment of "they will grind their swords into
plowshares" through Melech HaMoshiach, etc.
For
this reason, you cannot compare one to the other and say that
just like at that time the Redemption didn’t happen, the
same thing can happen now, because this time the Redemption
has actually begun.
Rabbi
Ginsberg: The truth
is that the Rebbe himself referred to this at the farbrengen
of Purim 5747. The Rebbe acknowledged that a long time had
passed since the proclamation of the Rebbe Rayatz, yet
Moshiach still hasn’t come. The Rebbe’s conclusion was
that the matter had been transferred from the Rebbe to the
Chassidim. So when the Rebbe informed us about his besura,
it was after he took into account the besura of the
Rebbe Rayatz, whose fulfillment was delayed.
Rabbi
Dovid Offen: It is
proper to note that the Rebbe always connected his besuras
ha’Geula to the besura of the Rebbe Rayatz, which
shows the essential connection between the two besuros.
The Rebbe always stressed that back then there was a need for l’alter
l’t’shuva, and that in our time that has been taken
care of. Likewise, the buttons had to be polished back then
and we had to be told to "Stand ready," whereas now
the buttons are already polished and we are standing ready to
greet Moshiach.
(Click
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