Moshiach
Yom Yom: 7-13 Iyar
Merkaz
Shiurei Torah - Chabad
7
Iyar: Tzitzis and the Redemption
The
mitzva of tzitzis is equal to all the other mitzvos
combined and leads to the fulfillment of “all the mitzvos
of Hashem.”*
*[Footnote
29] In the terms of Chassidus: The verse, “And you shall
remember all the mitzvos of Hashem and you shall do
them,” means that you shall “do” [or make] the mitzvos
in such a way that they should be at the level of the masculine
quality, which is mashpia, etc. [i.e., they should extend
influence or energy]. Through you the mitzvos will be
called vessels and “limbs of the King,” in that G-d’s
Infinite Light will be drawn within them. (Likkutei Torah,
Sh’lach 45a-b)
*[Footnote
31] The end of the section [on tzitzis] says, “I am
Hashem your G-d who took you out of the land of Egypt” (the
exodus from Egypt, which was the beginning and source of all
subsequent redemptions), teaching us that the mitzva of tzitzis*
is connected with and hastens the true and complete Redemption,
“As in the days of your exodus from the land of Egypt, I will
show you wonders.”
*“The
four corners” [of tzitzis] correspond to the four terms
describing the Redemption: “I will take out,” “I will
save,” “I will redeem,” and “I will take” (Rashi, end of
Parshas Sh’lach). Indeed, the Redemption will also be from
“the four corners of the world.”
(Sicha
21 Adar 5748; edited)
8
Iyar: Now it is up to Hashem to fulfill His Mission
Since
the avoda of shlichus has been completed, every shaliach
comes to the true meshaleiach, Hashem, and informs Him,
“I did my mission, and now the time has come for You, as it
were, to do Your mission” (for Hashem is also a shaliach
[“He tells His words to Yaakov…”], and together with the ten
s’firos, the Divine Being and Essence is, as it were,
Moshiach Tzidkeinu): “Please send with the one You will
send,” actually send us Moshiach Tzidkeinu!
(Sicha
Shabbos Parshas Chayei Sara, mevarchim ha’Chodesh Kislev 5752;
edited)
9
Iyar: The Nations of the World Proclaim A New Era
This
Erev Shabbos a [significant] event took place. The leaders
of the world’s great and important nations convened, led by the
presidents of the two superpowers, and made resolutions and
announced a new era concerning the relationship between the
nations of the world, abolishing the state of warfare between the
countries of the world. This new era is to be expressed in
limiting [the production of] and dismantling weapons, even to the
extent of [embracing] peace and unity, cooperation and mutual
assistance among the nations of the world and the benefit of all
humanity.
...Since
we are at the peak time for Moshiach’s coming, “behold he (Melech
HaMoshiach) comes,” we already see a (foretaste and) beginning
of Melech HaMoshiach’s effect on the nations – “He
will render judgment among the gentiles and reprove many nations,
and they will grind their swords into plowshares,” etc. –
through Hashem placing in the hearts of the leaders of the gentile
nations (“the heart of kings and ministers is in G-d’s
hands”) to resolve and proclaim together about this state in
which “they will grind their swords into plowshares.”
Indeed,
the reason this resolution and proclamation took place
specifically at this time is because of the imminence of the
actual realization of the true and complete Redemption through
Moshiach Tzidkeinu.
(Sicha
Mishpatim, 27 Shvat, Mevarchim ha’Chodesh Adar I 5752; edited)
10
Iyar: Teshuva Has Already been Accomplished
There
is no explanation at all concerning the fact that the exile has
extended up until our days, for it states explicitly in the Gemara
that “all endpoints have been reached...” Continuing in the
Gemara it says that “the matter depends on nothing but
repentance.” There is no greater teshuva than the idea of
Shabbos, as the Alter Rebbe explains in Igeres HaTeshuva
that Shabbos is connected and related to the concept of teshuva,
to the extent that “Shabbos is composed of the same letters as
‘tashev.’”
Even
the simplest of all people see and understand that the letters of
the words “Shabbos” and “tashev,” as they are
spelled in Lashon HaKodesh, are the same. It is, therefore,
obvious that their content is likewise identical! Thus, how is it
possible that we find ourselves at the height of Shabbos
(“Shabbos which is composed of the same letters as ‘tashev’”),
meaning that we have already accomplished the concept of teshuva
as expressed in Shabbos, yet Redemption has still not come?
...Ad masai!
We
should not remain with the question...rather, there shouldn’t be
room to ask this question, since exile should be abolished
altogether!
(Sicha
Shabbos Parshas Mikeitz, Shabbos Chanuka 5746)
11
Iyar: The Advantage of Redemption “In its appointed time”
...In
order to bring about the true and complete Redemption, we must
work on achieving peace throughout the world, so that not even one
spark remains, including even the tiniest spark that is not yet
refined!
Shaarei
Ora explains at length the difference between Redemption as
it occurs “in its appointed time” and Redemption described as,
“I will hasten it.” Indeed, there is something special about
the Redemption “in its appointed time,” for then all the
sparks of holiness will have been completely refined.
If
the Redemption were to take place in a manner of “I will hasten
it,” with speed, etc., it is possible that some sparks would go
lost, ch’v, for when the Redemption is rushed, there
is no time to delay and search and see whether perhaps some little
sparks, the tiniest specks remain, which could also be redeemed.
However,
when the Redemption is “in its appointed time” in an orderly
way, then all the sparks are refined so that not even one tiny
spark remains unredeemed.
(Sicha
leil Chaf Cheshvan 5746; unedited)
12
Iyar: “I Will Hasten It” Is Already “In Its Appointed
Time”
On
the other hand, there is also an advantage to a “rushed”
Redemption as opposed to a Redemption in its appointed time. In
our times, after “all endpoints have been reached,” we may
already speak about the advantage of “in its appointed time,”
since “in its appointed time” has been reached a number of
times already… Therefore, regarding the Redemption in a hasty
manner, in our times there is no reason to worry about something
lacking in birurim (which was possible in an era in which
there was the possibility of “I will hasten it” coming before
“in its appointed time” ), since the “I will hasten it” is
already “in its appointed time.”
(Sicha
leil Chaf Cheshvan 5746; unedited)
13
Iyar: the victory of Malka Meshicha
13
is the gematria of “echad” (one), which alludes
to the avoda of accomplishing “Hashem will be King over
the entire earth; on that day Hashem will be one and His name will
be One.” This refers to the revelation of His kingdom and His
oneness in the world, to the point of “malchus of netzach…,”
[which is] the nitzachon (victory) of Malka Meshicha
in the true and complete Redemption.
(Sicha
Acharei-Kedoshim, 13 Iyar 5751; edited)
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