Weekly Story: “Do Everything You Can To Help Bring Moshiach!”
by Rabbi Sholom DovBer Avtzon
I should have written this in the previous weeks, however, as you noticed I wrote about my brother-in-law Avremy hy”d, and the camp fund that was established in his memory. Your help is still greatly needed and you can participate at thecampfund.com
I copied this from my book A Day To Recall, A Day To Remember which is presently out of print. As always, your feedback and comments are greatly appreciated and welcomed.
“I have done everything I can [to bring Moshiach]; now I am giving it over to you. (Sicha Chof Ches Nissan 5751 (1991))
In a Sicha, on Shabbos Parshas Vayakhel, 5727 (1967), the Rebbe said that when Moshiach will come, he would ask, “What did you do to hasten my coming?”
The Rebbe wants us to do something that would bring Moshiach closer. The time frame we have in which to act is not long; the era of Moshiach is very near.
Shortly after the Rebbe spoke his historical Sicha of Chof-Ches Nissan 5551-1991, instructing us to do everything we can to help hasten the coming of Moshiach, he asked Rabbi Groner, “What are the Chassidim doing in response to what I said?” Rabbi Groner replied, “They are trying to discover exactly what the Rebbe wants them to do.” The Rebbe said in amazement, “What to do?! I specifically told them to enhance in their observance of Mitzvos, learn more diligently, and spread Torah and Chassidus!”
Let us all together answer this call!
From the very beginning of his Nesius, the Rebbe would end every Sicha with the prayer, “We should merit Moshiach’s coming, speedily in our days!”
The Rambam writes that the belief in the coming of Moshiach is one (#12) of the thirteen principles of faith of the Jewish nation. He concludes, speaking for every Jew, “Although he may tarry, I await him for he can come every [and any] day.”
In his Sefer Yad HaChazaka, the Rambam writes that one should consider his actions, both as an individual and as part of general humanity, as being weighed on a scale. The scale is constantly in an uneasy balance. One positive deed could be the decisive one, that will tip the scale towards the good, bringing salvation for him and the entire world.[1]
When a person thinks that his deeds are of such consequence, and that so much depends on his actions, he will be naturally more conscious of his deeds. The Rebbe, therefore, constantly stresses that we should strive to do one more positive action (Mitzvah), through which we would help tip the scale towards Moshiach.
Two more basic concepts about Moshiach can thus be learned from the Rambam’s writings:
1) In every generation, there is someone worthy of being Moshiach. Since we are all capable of bringing his revelation every and any day, there must be someone in every generation that will fit the “job description” of Melech HaMoshiach.
2) Although Hashem decided to bring Moshiach by a certain date — B’Eto, we can hasten his coming before the ascribed time — Achishenah — through our actions.[2]
One may ask, in what way is our generation worthy and capable of bringing Moshiach? The previous generations were much greater in holiness than us and did not accomplish this task, so how could we?
The Rambam is not saying that only our personal actions — on their own — will bring Moshiach. Rather, we must look at ourselves as adding only the finishing touch to a long chain of positive actions that the previous generations already accomplished.
This is why the Rebbe often compares our generation to a midget, standing on the shoulders of a giant. Through the assistance of the giant who lifts him up, the midget can see farther and reach higher than the giant. We, too, are perched on the shoulders of great giants — our ancestors. Their tremendous accomplishments over the past three thousand years, is what prepared the world for the revelation of Moshiach. All we have to do, is to take one more step, to extend ourselves, on tiptoe, so we can reach what the giants were unfortunately unable to reach: the final redemption! Hashem knows we can do this task — this one small step — and therefore he has given this task into our hands.
The Frierdiker Rebbe expressed this thought in the form of a Moshol, a parable: The soldier’s uniform is pressed, his boots shined, and his medals are all pinned proudly to his shirtfront. The only thing that is lacking is the final buffing and polishing of his brass buttons, before he is ready to present himself in the parade.[3]
Like this soldier, we too have to add only the finishing touches to a job largely done. The world has been prepared and is ready for Moshiach. Our task at hand is merely to add the crowning touch, so the Melech HaMoshiach can finally appear.
In 5741 (1980-1), the Rebbe established Tzivos Hashem for Jewish children under Bar and Bas Mitzvah. The new children’s club was to have a rallying cry, a slogan: “We Want Moshiach Now!”
It is not enough for us to hope and wait for Moshiach, the Rebbe explained; we must actively beseech Hashem to send him immediately. In the Shemoneh Esrei, the culmination of our Tefillos to Hashem, six of its nineteen Brachos are prayers for the redemption.[4] Thus came the cry of “Ad Mosai”; how much longer must we wait, and remain in this Golus?
With the onset of the Gulf War in August 1990, the fear of Eretz Yisroel being drawn into the conflict escalated. Scud missiles were poised in Iraq, ready to be fired at any time towards Eretz Yisroel. The Rebbe reassured the Jewish nation that Eretz Yisroel was extremely safe, and he cited the Yalkut Shimoni:
“In the year in which King Moshiach is revealed … the king of Persia will provoke an Arabian king … the Jewish people, too, will ask, ‘Where shall we come and go?’
“And the Almighty will answer them: ‘My children, do not fear. Whatever I have done, I have done only for your sakes. Why are you afraid? Have no fear! The time of your Redemption has arrived.’”[5]
In footnote #116 of Sichas Parshas Shoftim twwba,, pg. 792, the Rebbe wrote that the statement that Moshiach is here, is not merely a soothing message, to calm the Jewish nation with words of reassurance. It is a Nevuah — a prophecy — a definite statement — that it is taking place.
In other words, the Midrash in Yalkut Shimoni must be understood that the time of Redemption has already arrived.[6]
Now is not merely just another opportune time for the arrival of Moshiach;[7] it is the time arranged for the Geulah to take place.
The Rebbe defined the year 5751, as Tehei Shnas Arenu Niflaos, the ‘Year I Will Show You Wonders’. As the posuk says, “Just as you left Egypt amidst great wonders, I will show you (greater)[8] wonders when you are about to leave the final exile.” [9]
Throughout 5751 (1991), the Rebbe repeatedly pointed to the many miraculous events that were constantly occurring around the world. All of these phenomenal happenings clearly showed us that we had entered that new era of open miracles.[10] However, a question arises:
If all this is so, and we have entered an era of Moshiach, and the time for our redemption is really here, why are we still in exile?
This is the question the Rebbe addressed in his Sicha on Chof-Ches Nissan, when he returned from the Ohel.
The Rebbe reiterated the idea that Moshiach is ready to come; and discussed how the time was auspicious for his imminent arrival. It was the year of “revealing miracles”, in Nissan — which is the month of the original redemption from Egypt: and the date was Chof Ches, the twenty-eighth, the numerical value of twenty-eight in Hebrew is Koach — strength. Thus. Today is the strength of Nissan, making it an extremely auspicious time for the redemption to actualize.
The Rebbe’s tone changed at this point in the Sicha, and he continued:
“This arouses a perplexing question: How is it possible, notwithstanding all of the above, that the Jewish nation has yet to bring about the actual arrival of Moshiach? “There is an even more astonishing factor present: there are many Jews gathered at this auspicious moment, a time ripe for the coming of the Moshiach, and they are not arousing themselves, making a tumult, trying to bring Moshiach’s arrival immediately!
“Even when they do cry out “Ad Mosai”, — ‘how much longer do we have to wait’, it is said out of a feeling of obligation. If the cry, “Ad Mosai” would be genuine, then Moshiach would have definitely come already!
“What more can I do to motivate the entire Jewish people to clamor and cry out, and thus actually bring about the coming of Moshiach?…. All that I can possibly do is to give the matter over to you. Now, do everything you can to bring Moshiach, here and now, immediately… I have done every-thing I can: from now on, you must do whatever you can….”
In a later Farbrengen, the Rebbe continued in the a similar vein and said: “Just open your eyes, and you will see Moshiach.”
The Rebbe was pleading with us: Why are you so unmoved by this truth? Why are you distant from this reality?
The Rebbe has said we have already “polished the buttons on the soldiers uniform”, and laid the groundwork for Moshiach. One may ask, what difference will our actions make at this point, when all the work has been completed?
The Rebbe replies:
Not only are our actions needed to hasten the revelation of the Geulah, it will also help us prepare ourselves for the great era of Moshiach. By doing those Mitzvos connected to the Geulah, we are demonstrating our Emunah, our belief that Hashem will immediately bring Moshiach, and keep His promise to us.
Another important aspect of our continuing to achieve further in this regard: When we do Mitzvos — and tell others to do, as well — for the coming of Moshiach while we are still in exile, we are revealing Hashem’s greatness in this Golus.
We are thereby inserting the Aleph — G-dliness — into the גולה (Hebrew word for exile), transforming it into גאולה (Hebrew word for Redemption).
The Rebbe issued a call on Chof Ches Nissan, “Higiah Z’man Geulaschem” — “The time for your redemption has arrived!” Now it is up to us to bring this cry of the Rebbe, borne out of true anguish and longing, to actuality.
Our Sages tell us, “Hashem does not demand of his creations more than they can handle.”13 Although it may seem that the task that He assigns to a generation, is overwhelmingly large, we know that we are also given the ability to achieve whatever is demanded.
The mission that the Rebbe entrusted us with, is tremendous. However, at the same time we were given the strength and ability to fulfill our task. Each person working towards the goal.
In the past, many of the Rebbe’s calls for various Mivtzoim and campaigns were successful and fruitful, despite initial skepticism (and even scoffing) from some individuals. So too will the ultimate campaign — Mivtza Moshiach — be crowned with outstanding success.
Let us all make that extra effort to take the small step, of bringing the Geulah into our lives. By learning ourselves and revealing to others the concepts of Moshiach and Geulah, we will merit: “Arise and rejoice, those who dwell in the dust.” And may he lead us speedily to our land.
A Taste of Chassidus
וספרתם לכם ממחרת השבת, U’sifartem luchem hashabbos,[11] Likkutei Torah Vayikra p. –
This possuk is normally translated to mean you shall count the days of the omer. However, the root word of Usifartem is Sapir, which means to illuminate, as in the word ehven sapir which means a sapphire gem, which illuminates.
Chassidus teaches us that when a word is used in other contexts, that means the word has both meanings, just one is its primary meaning while it is also alluding to the second meaning as well.
Therefore, the possuk is not merely telling us that we should count the days of the Omer, but it is guiding us to make the days shine and bright. In other words, we are to illuminate them to such an extent that they themselves give off light. In simple words that means that the reason we are to count these days of the Omer, is in order illuminate them, or as we will see that they illuminate us.
With this understanding, we can understand why the counting of the omer begins on the second day of Pesach and after its conclusion, is Shavuos, when we receive the Torah. In other words, counting the Omer is the bridge from leaving Mitzrayim to receiving the Torah.
But we must first clarify what does Pesach and the Neshoma’s balance between its desire to connect and in fact cleave to Hashem, (which in Chassidic terminology is called (Ruh’tzoo)), and its understanding that its mission is to remain in this physical and limited world, as only there can it perform all of the mitzvos, (which in Chassidic terminology is called (Shoov)).
The possuk informs us that we fled from Mitzrayim. Chassidus explains that we did so since we desired to become one with Hashem, and we recognized our severe spiritual shortcomings, and we had fled to break ourselves away from that conduct. That expresses the concept of Ruh’tzoo, (which shares the same root as the word ratzon, which means one’s desire.[12]
Shavuos on the other hand brings out the concept of shoov, that Hashem descended to the earth to give us the Torah, and as noted, only a Neshoma enclothed in a physical body on the earth can fulfill a mitzvah, [13] and cause that the Shechina reveals itself in this physical world.
But the question becomes, what gives us that ability to draw down Hashem’s essence and thereby transform the world, which by definition is a concealment of G-dliness,[14] into the primary place where G-dliness is revealed?
And that is accomplished through the korban Hu’Omer, followed by Sefiras Hu’Omer.
As is known Hashem commanded us to bring the first barley of the year as a sacrifice on the second day of Pesach. [The Halachah is that if one has two rolls or pastries in front of them, one is wheat and the other is barley, the brocha is recited on the one of wheat. The reason is wheat is consumed by humans and barley is mainly consumed by animals.]
The reason why on Pesach we bring a sacrifice of barley and on Shavuos a sacrifice of wheat is, on Pesach when we left Mitzrayim, we were completely under the influence of the Egyptians and in many aspects conducted ourselves as they did. So in essence our animalistic soul was prevalent and in control.
In order to rectify that, the first thing that has to be done is to elevate the nrefesh habehamis (animalistic soul) that it too should recognize the truth that even it is an extension of Hashem and thereby will nullify its own interest and desires. That is accomplished through the waving and uplifting (hanufuh) of the barley sacrifice.[15]
However, it is not enough for it to see that its source nullified itself completely in front of Hashem. It might argue and say, that in the higher worlds where G-dliness is prevalent, there one is completely nullified, but down here, where there is darkness and concealment, maybe it is different?
Therefore, we also have the mitzvah of counting, which as noted above also means to illuminate; meaning that the source of the nefesh habehamis, as it is in the heavens should shine upon the nefesh habehamis as it is on this world with the recognition that there is nothing besides Hashem.
Once it came to that realization, then we are on the level that we can receive the Torah and be one with Hashem.
The Alter Rebbe then clarifies it even more. He asks, so then what is exactly the difference between Pesach and Shavuos? On Pesach the Jews fled from Mitzrayim because they desired to be united with Hashem, and on Shavuos they have that ability.
He then explains, on Pesach, the person wants to be one with Hashem. In other words, the person remains an entity, and the desire of that entity is to be one with Hashem.
However, on Shavuos when we receive the Torah, being that the Torah is one with Hashem, so when we learn the Torah, our only desire is to know clearly, what does Hashem desire from me, or simply said, how does Hashem want me to conduct myself?
So at that point, we do not consider ourselves as an entity at all, and even our nefesh habehamis nullifies itself completely.[16]
Rabbi Avtzon is a veteran mechanech and the author of numerous books on the Rebbeim and their chassidim. He is available to farbreng in your community and can be contacted at avtzonbooks@gmail.com.
[1] Hilchos Teshuva, chapter III, halacha IV.
[2] These are the last two words of the possuk in Yeshayahu 60:22.
[3] Sicha of Simchas Torah 5688 (1928).
[4] They are, blessings number three, He who resurrects the dead; number seven, redeemer of Israel; number ten, gathers His nation; number fourteen, the builder of Jerusalem; number fifteen, Who causes the power of salvation to flourish; number seventeen, who returns His sanctity to Tzion.
[5] Vol. II, section 499, interpreting Yeshayahu 60:1. 6. Indeed from all the scuds that were fired on Eretz Yisroel, no one died from the many direct hits. However, an American base that was hit by a single scud, had many casualties. 7 As we find that many great scholars publicized a year in which they believed that Moshiach will be coming. They explained that that year was an opportune time to arouse Hashem’s compassion and send Moshiach.
[8] There are two opinions as what these words mean; the wonders of this redemption will be equal to the wonders of Mitzrayim, or they will be wonders even in comparison to the wonders of the redemption from Mitzrayim.
[9] Michah 7:15.
[10] For an in-depth study of the Rebbe’s sichos on this topic, see Sound the Great Shofar, published by Kehot Publishing Society.
[11] Vayikra
[12] As our sages inform us why is the earth called Eretz, because (rutz) it ran with the desire to fulfill Hashem’s command.
[13] As our sages clearly spell out that when Moshe replied to the angels that the Torah must be given to the Jewish people, because they are living in a world that has challenges, the angels agreed that it shouldn’t remain in the heaven.
[14] The Hebrew word for world is Olam which shares the root for the word Hehlam, which means concealment.
[15] In the maamar the Alter Rebbe explains that the reason we lift the barely is to demonstrate to the animalistic soul that it should contemplate on where its source is; and that is the animals which are on Hashems throne. The lions on the right and the oxen on its left, and they completely nullified themselves.
Once the animalistic soul recognizes this truth it too will be willing (at least to a certain extent) to nullify itself to Hashem.
[16] In the beginning of this maamar, the Alter explains this concept in great detail through taking a person through the vary stages in davening.
He explains that the first mission of davening is, is to free the Nefesh Elokis [G-dly soul] from its captivity and constraints that the body places on it. Therefore, we describe how everything in the world recognizes the truth that Hashem is the only true entity and therefore they bow down and nullify themselves to Him.
Even when we say the words of Shema Yisroel, which means Yisroel should listen, Yisroel is referring to the Nefesh Elokis, [as the word ישראל is comprised of the two words ראש לי, which means is connected to My head].
Only after the Nefesh Elokis gains the insight of Shema Yisroel, then in the following possuk do we say, “You shall love Hashem with all your heart,” and our sages explain it means not only with the Nefesh Elokis, but also with the Nefesh Habehamis.
So after the Nefesh Elokis fled from the constraints of Mitzrayim, we then begin working on and with the Nefesh Habehamis, that it too should shine and illuminate.
