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Moshiach Yom Yom: 21-27 Shvat
Merkaz Shiurei Torah - Chabad

21 Shvat: In The Merit Of Righteous Women
Our Sages say, “In the merit of the righteous women of that generation Yisroel was redeemed from Mitzrayim.” So too, concerning the future Redemption — about which it says, “As in the days of your leaving Mitzrayim, I will show you wonders” — it will be in the merit of the righteous women of that generation, as our Sages say, “The generations are only redeemed as a reward for the righteous women of the generation.” Especially in light of what is explained in the writings of the Arizal — that the generation of the Redemption will be a reincarnation of the generation that left Mitzrayim. Accordingly, the righteous women of our generation, in whose merit we are redeemed, are the very same righteous women in whose merit we left Mitzrayim.

Furthermore, the greatness of Jewish women is emphasized (not only in the context of bringing the Redemption, but more importantly) in the context of the Redemption itself. Kabbala and Chassidus explains that in the future, the advantage of sfiras ha’malchus (i.e., the mekabel, woman) will be apparent. Indeed, its source is higher than all the sfiros (i.e., the mashpia, man), as it says, “nekeiva t’soveiv gever” (the female will surround the male) and “eishes chayil ateres baala” (a valiant woman is a crown to her husband). (Sichos Parshas Bo (6 Shvat), B’Shalach (13 Shvat), 5752, edited)

22 Shvat: The Histalkus Of Rebbetzin Chaya Mushka, a’h
The third era is after the passing of the daughter of the Rebbe Rayatz on the 22nd of the eleventh month (22 Shvat, 5748)…After 22 Shvat begins the final stage in preparing the world (as a dwelling place for Hashem in the lower realms) for Redemption...The completion of this matter comes about through — and as a reward for — Jewish women and girls...From this we learn something relevant to Jewish women and girls in general, and especially to the shluchos tichyena of the Rebbe Rayatz, who gathered here from around the world for the International Shluchos Convention…that in our times, the final moments before the Redemption, [it is necessary] to inspire themselves and all Jewish women and girls about the great privilege that Jewish women and girls have to immediately bring about the true and complete Redemption. Indeed, the Redemption comes about “as a reward for the righteous women of the generation.”
(Sichos Parshas Yisro, 20 Shvat, Monday night Parshas Mishpatim, 22 Shvat 5752)

23 Shvat: The Sun And The Moon
The sun and the moon as they are manifest in the sfiros correspond to z’eir anpin and malchus. However, in a more a sublime sense, the sun and the moon correspond to the Holy One, blessed be He (as it says, “shemesh Havaya”), and the Jewish people (“who resemble the moon”) respectively. And as cited above (in the beginning of the maamar) from the drushim [of the Rebbeim], the verse, “And you will be remembered (when it is noticed that) your seat will be empty” (Shmuel 1: 20:18), alludes to this. “Your seat will be empty,” refers to Dovid, who is compared to the moon, as are all Jews. The moon is a parable (because of its waxing and waning) of the bittul of the Jewish people. Through that bittul, “you will be remembered.” Hashem reminds Himself, so to speak, of the Jewish people and redeems them.
(Seifer HaMaamarim Meluket, Vol. 6, p. 28)

24 Shvat: Rachamim And Redemption
Through the revelation of the 13 Attributes of Mercy, which are higher than the sfiros), sins are nullified. Since sins are the reason for Exile (“because of our sins we were exiled from our land”), the true and complete Redemption comes immediately, since “The Torah promises that ultimately the Jewish people will do teshuva at the end of their Exile, and immediately they will be redeemed.”

This is especially so after “all endpoints have been reached,” and they have already done teshuva...[Thus] it is absolutely certain that “immediately they will be redeemed.”

In addition, the concept of mercy (the 13 Attributes of Mercy) is associated not only with the nullification of the reason for Exile, through which the Redemption comes, but also with the Redemption itself. The Redemption itself will be in a manner of mercy, as it says, “I will gather you with great mercy.” (Sicha Thursday Parshas VaYechi, 10 Teives 5751, edited)

25 Shvat: The Meanings Of Miyad
May the true and complete Redemption through Moshiach Tzidkeinu come in actuality and teikef u’miyad mamash (in this very instant)...with all the meanings of “miyad,” including the acronym of Moshe, Yisroel (the Baal Shem Tov), and Dovid (Malka Meshicha).*

*More particularly, as it applies to our generation, the acronym “miyad” alludes to the three stages connected with my father-in-law the Rebbe, nasi doreinu, in the order of their proximity to us: Moshiach (Menachem is his name), Yosef Yitzchok, Dov Ber (the Rebbe Rashab’s second name). (Sichos of Parshas Mishpatim, 27 Shvat, Mevarchim HaChodesh Adar I, 5752, edited)

26 Shvat: Increasing Unwarranted Love
We are currently in the last days of Exile, when “Behold, he stands behind our wall, watching from the windows, peering in from the cracks.” That is, the wall of Exile has already cracked, and Moshiach Tzidkeinu stands and “peers in from the cracks,” (the cracks of the wall of Exile)…Certainly then, at this time one should make every effort to behave in a way of ahavas Yisroel, ahavas chinam (unwarranted love). Through ahavas Yisroel we will merit the Redemption.
(Sicha 11 Nissan 5742, unedited)

27 Shvat: To Desire the Days of Moshiach
In Rambam’s “Hilchos Teshuva” it says, “They longed for the Days of Moshiach so that...they would find a respite and increase in wisdom.” And in “Hilchos Melech HaMoshiach it states, “They longed for...the Days of order to have time available for the Torah and its wisdom.”
(Hadran al ha’Rambam 5749, edited)



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