By Rabbi Mordechai Rottenstein Translated By Michoel Leib DobryTen years ago, on Gimmel Tammuz 5754, something happened that would seem to indicate that the Rebbe’s connection with the generation has moved to the spiritual plane alone ch”v. Even though this doesn’t ch”v weaken the pure and complete faith of Lubavitcher chassidim that the Rebbe is the leader of the generation, and the message of the Redemption and the revelation of Moshiach continues in full force, we still must provide logical answers to the questions that stem from this occurrence: How can we say that the Rebbe is still chai v’kayam, existing as Moshiach, after Gimmel Tammuz? What does it mean that we have merited the revelation of Moshiach when we can’t see the Rebbe?
CONFUSION AND ANTICIPATION
In recent years, the deep and intense longing for the True and Complete Redemption and the revelation of Melech HaMoshiach continues to grow among a wide cross-section of Jewish communities throughout the world, uniting the Jewish people.
It is also no secret that the person standing behind this effort is none other than the Lubavitcher Rebbe MH”M shlita, who has ably carried this standard with the greatest strength since Yud Shvat 5711, when he accepted the yoke of leadership. The Rebbe is the one who has ignited the fire of Redemption within us.
Furthermore, after contemplating the Rebbe’s personal qualities and the scope of his activities, many prominent rabbanim and educators have reached the conclusion that the Rebbe is Moshiach, and have even signed halachic proclamations to that effect.
The Rebbe himself even declared explicitly in sichos, such as the D’var Malchus of Parshas VaYeira 5752 – that not only does there exist the metzius of Moshiach, but also the actual revelation of Moshiach, and all that remains is to prepare the world to greet him.
Thus, in the merit of the Rebbe shlita, the entire Jewish people are waiting for the Redemption. Rabbanim and mashpiim are signing piskei din that the Rebbe is Moshiach, and the Rebbe even proclaimed openly that the Redemption is already here.
But what do we do with this other piece of information? On Gimmel Tammuz 5754 – ten years ago, ten years that seem like an eternity – something apparently happened that suggests a similarity to previous generations, i.e., the conclusion of the Rebbe’s role as leader of the generation in a physical body ch”v.
Even though this doesn’t weaken ch”v the pure and complete faith of Lubavitcher chassidim that the Rebbe is chai v’kayam, and the message of the Redemption and the revelation of Moshiach continues in full force, we still must provide logical answers to two questions that stem from this occurrence:
1. How can we say that the Rebbe is still chai v’kayam, existing as Moshiach, after Gimmel Tammuz?
2. Even if we understand that the Rebbe still fulfills the role of Moshiach after Gimmel Tammuz, what does it mean that there is the revelation of Moshiach when we can’t see the Rebbe?
EVERYTHING GOES ACCORDING TO THE PERSON ASKING
Of course, these are not new questions; we all come across them in discussions with our fellow Jews. But before responding to them, it is important to clarify one main aspect of this issue.
In general, even simple Jews do not think that these questions contradict the pure faith in the words of the Rebbe shlita, a faith that continually grows in strength and vitality, even without explanations, in a manner of “naaseh v’nishma.” We see clearly that when we publicize the announcement of the Redemption with faith and vitality, the message is well received.
Even among those who currently have opposing viewpoints, it is important to emphasize the distinction in their ranks. There are those who are “looking for a pretext,” and only want to prove the question’s validity. With such people, no explanation will help.
On the other hand, there are those who have a spark of interest in the matter but they remain somewhat confused and they want real answers – “and you shall seek Hashem, your G-d, and you shall find.” Indeed, we must clarify this matter by providing answers to these questions in simple intellectual terms with convincing logic, since the facts seems to show that the opposite is true.
How can we say that Melech HaMoshiach is chai v’kayam, and that he is none other than the Lubavitcher Rebbe, when the hard, cold facts as we perceive them indicate otherwise? It’s already been ten years since Gimmel Tammuz, and the question is asked, similar to what we learn in the Gemara (Taanis 5b) regarding the saying of our Sages that “Yaakov Avinu did not die”: “Was it for naught that he was mourned, embalmed, and buried?”
(Yet, the Gemara itself answers this question: “R. Yochanan says, ‘Yaakov Avinu did not die...just as his seed is alive, so too he is alive.’” According to Rashi’s simple interpretation, “it appeared to them that he had died, but he was actually alive.” This means that according to nigleh, we see that there is no concept of death in connection with the nasi, the spark of Yaakov Avinu. We find a similar example in the case of Yehuda HaNasi, who made Kiddush on Friday night for his family, after his passing.)
In connection with our discussion, how can we say that the Rebbe is Moshiach, and that there is already the revelation of Moshiach, when all we see is a state of hiding and concealment?
HOW DO WE OPEN
OUR EYES?
It’s always amazing to find the answers to all these questions in the Rebbe’s holy sichos. When we take another look at the most recent sichos, the D’var Malchus of ý5751-5752þ, we begin to understand more and more that they provide direction for chassidim during the post-Gimmel Tammuz era.
With great detail and clarity, these sichos reveal the entire process we are now undergoing, and provide clear instructions and guidance on what we must do in order to open our eyes and greet the Rebbe MH”M. In the words of the Rebbe from Shabbos Parshas VaYeitzei 5752, “We only have to greet Moshiach Tzidkeinu in actual deed...and the only thing that remains is for the Jew to open his eyes as he should, and he will see how everything is already prepared for the Redemption!”
When we open our eyes, we will understand the answers to all the questions we have asked. If so, we then come to the big question: How do we open our eyes?
THE GREAT LIGHT IN THE DARKNESS
We can find the answer to this question in one sentence from Rashi’s commentary at the end of Seifer Daniel, “In the future, our Melech HaMoshiach will conceal himself after being revealed, and he will return and reveal himself.” A proper understanding of the entire matter can be found in the D’var Malchus from Kislev 5752, where the Rebbe MH”M explains the stages in the revelation of Moshiach at great length. The explanation that the Rebbe brings can be summarized in the saying, “The more the essence reveals itself, the more the light removes itself.”
In order to understand the Rebbe’s words, we must first understand the meaning of “essence,” “light,” and the relation between them.
“Essence,” or in the language of chassidus, “maor,” refers to the source of the light. On the other hand, “light” (ohr), refers to the revelation of the source. Here we reveal an even deeper point: the relationship between the two. Even though we might think that the closer we come to the “essence,” to the source of the light, the more light we receive, the truth of the matter is that the opposite is true. The closer we get to the source, the less the light is perceived.
The reason is that the maor is the source of all revelation of light, and therefore, the revealed light within it is so lofty and intense that it “darkens” our eyes from seeing, as will be explained later.
The Rebbe asks another question in these sichos: What do the Sages mean when they say that “the Jewish people are compared to the moon, and they will likewise be renewed in the future”? It is known that the special quality of the moon will be revealed in the Future to Come, and then the moon will be on par with the sun.
(With the advent of the True and Complete Redemption, the moon will be equal to the sun, as it was originally. Rashi explains that when the world was created, G-d made the two great luminaries equal in size, until the moon complained to G-d that “two kings cannot rule with one crown.” G-d then told the moon, “Go and diminish yourself,” and from then until the Future Redemption, the moon is the smaller luminary that receives its light from the greater luminary. However, when the Redemption comes, the moon will once again become a great luminary unto itself, as it written, “it will shine at night as the day.”)
If so, it would seemingly be more appropriate to say, “they will likewise be full in the future,” i.e., in the future Redemption we will be like the moon, large and complete. However, the meaning of “renewed in the future” is that our special quality will be similar to the moon at the molad, the moment of its birth and renewal, when the moon is not even visible, the night is especially dark, and the moon’s state of concealment seems to indicate the opposite of redemption. If so, how can we say the Redemption is comparable to the moment of the moon’s rebirth?
The question becomes even stronger when we consider the Midrash stating that the era of Shlomo HaMelech alludes to the time when the moon will be in its fullness (i.e., there were fifteen generations from Avrohom Avinu to Shlomo HaMelech, corresponding to the moon reaching its fullness on the fifteenth of the month). During the generation of Shlomo HaMelech, the Jewish people were in a state of completion and redemption, with the moon shining in its fullness. If so, shouldn’t the era of the hisgalus of Moshiach also be expressed by a full moon?
It would be fitting to bring here the Rebbe MH”M’s response to this question in his words:
“We are forced to say that the comparison of the True and Complete Redemption through Dovid Malka Meshicha to the birth and renewal of the moon (not its fullness and completion) emphasizes an extra advantage to the concept of birth and renewal even with respect to the concept of fullness and completion. This unique virtue will be revealed in the Future Redemption...within the Jewish people, ‘who will likewise be renewed in the future.’” (D’var Malchus, Parshas Toldos 5752)
“REVELATION OF HIS METZIUS” AND “REVELATION OF HIS ACTIVITIES”
The Rebbe MH”M continues to elucidate upon this important point at great length in several sichos. We will attempt to paraphrase the matter. But first, another question from the Rebbe MH”M (Shabbos Parshas VaYishlach 5752): We know that the moon’s main quality is evident when it is in its fullness on the fifteenth of the month. If so, how is it that after the fifteenth we continue to count the days of the month in ascending order – 15, 16, 17, etc. – when the moon’s light starts to diminish gradually? Wouldn’t it be more appropriate after the 15th to count in descending order – i.e., 14,13, etc.?
The fact that we continue to count the days of the month in ascending order after the 15th of the month indicates that there is an advantage to these days over the time when the moon is at its fullness.
To explain:
The light of the moon increases during the first half of the month due to the moon’s growing distance from the sun. The further away the moon is from the sun, the more it shines (see relevant diagrams on the Laws of the Sanctification of the Moon for further clarification).
In parallel, we have a spiritual explanation. The further one goes from the “source,” the more one begins to “shine.” For example, when a student is near his rav, he can’t speak because of his bittul to the rav. However, when he is far away from him, then he has what to say. When he is close to him, the bittul prevents his wisdom from shining forth. But when he is not near, he can be a teacher in his own right and thus reveal his wisdom to others.
To what can this be compared? During the second half of the Jewish month, the light of the moon shines less because it is drawing closer to its source. The closer it gets, the less the light shines. This means that the removal of the moon’s light indicates that it is drawing closer to its source, to a level higher than the light itself.
At this point, we essentially get back to the more general concept. The closer we see the sun, the more the light removes itself, as the intensity of the light makes it impossible to see anything. Everything becomes “dark,” to the point that it is even considered a form of descent.
However, the truth is that if anything is lacking, it is on our part. We simply cannot contain the supernal light as expressed by the maor, whereas the maor lacks nothing. On the contrary, the closeness reveals that it is the source of all light, i.e., the revelation of the essential source of all revelations. From the 15th day of the month, the moon draws closer to the source, to the essence, and therefore, we continue to count in ascending order: 15, 16, 17, etc.
This explains why the hisgalus of Moshiach is compared specifically to the moon at its renewal, as opposed to its fullness. At the time of the molad, the moon is at its very closest point to the maor. As a result, there is no light, only the essence.
In other words, the Rebbe explains, prior to Moshiach revealing himself before our eyes, he exists among us in a state of concealment, similar to the moon at the molad. When Moshiach hides himself in this fashion, he is at a much higher state of existence than when he is openly revealed, similar to when the moon is at its fullness. This is because at the moment of his concealment, he contains all of Moshiach’s future revelations.
In the holy words of the Rebbe MH”M: “Accordingly, it is understood that the main innovation of the coming of Moshiach is the hisgalus of his metzius (as in “matzasi Dovid avdi,” I have found Dovid My servant), because all details that follow – e.g., his open revelation through his activities to redeem the Jewish people and all matters pertaining to the days of Moshiach – come as a direct result of the hisgalus of his metzius and everything included within it, similar to how the new moon contains the revelation of its light, increasing from moment to moment, until it reaches its completion and fullness” (D’var Malchus, Parshas Toldos 5752).
VIRTUAL DARKNESS
We now see that the revelation of the essence is different from any other revelation, as the essence reveals itself specifically through concealment. Together with this, the Rebbe opens a new dimension of relating to the hisgalus of Moshiach, which also represents the revelation of the essence, since Moshiach is connected with the revelation of the essence of G-d.
Chassidus teaches us that the Jew’s soul is an actual part of G-d Above with five names, each one representing a higher level in the revelation of the soul. In ascending order, the names are: nefesh, ruach, neshama, chaya, and yechida. The name yechida is an expression of the essence of the soul, which is higher than any of the names of the soul.
In simple terms, yechida represents the highest possible level. However, the Rebbe explains that yechida is not the highest level, just the highest possible “name.”
A “name” establishes a connection to its owner, and sometimes it even alludes to the essence. However, it does not create a connection with the person’s essence. For example, when we ask someone what a certain person is called, and the response is “Moshe,” this doesn’t speak of that person’s essence; it is, rather, a means of revealing his essence and connecting with him.
Indeed, there are many Jews called Moshe, yet each one possesses a different essence and character. A noun in Hebrew is called “sheim ha’etzem,” literally “the name of the essence.” Nevertheless, there is a large gap between the name and the essence.
Therefore, despite the fact that yechida is the highest of the five names attributed to the soul, it is still only a “name”; it does not express the essence of the soul, i.e., the level of the Moshiach within it. “Moshiach” is the essence of the soul. In other words, the revelation of Moshiach is connected with the essence of G-d Himself, beyond any name.
When we discuss the subject of Moshiach, we must first understand that it is connected with the revelation of the essence, which is higher than all revelations. We are unable to contain it in the vessels that were given to us during the time of the exile. Therefore, the Rebbe says, the only thing that remains is for the Jew to open his eyes as he should, and he will see how everything is already prepared for the Redemption! He must open his eyes to see the essence that is higher than all revelation.
What does this mean?
To understand properly what we can learn from the concept of “essence higher than revelation,” chassidus brings two parables:
First, there is the sun, its light, and the connection between them. The sun is called “maor” – i.e., the source of light, as opposed to the light we see through the windows of our home, for example, which provides us with warmth on a cold winter’s day. It is clear that the light itself is not the sun’s essence, but only a revelation of the sun.
Furthermore, we might think that the sun is so pleasant that it would be appropriate to look straight into the sun. A logical assumption: if the light is good, then surely, its source is especially good. Yet, when we try to look into the sun, instead of revealing a more pleasant light, our eyes are blinded. We discover that the maor (the sun) is higher than the light, and instead of making our eyes shine, it blinds them.
The second parable is a rav and his student. When the rav teaches the student, he minimizes his intellect and reveals a “contracted light” from his intellect to the student. If the rav would speak to the student on the level that he learns on his own, i.e., revealing his true intellect, the student will not understand what the rav is saying. Furthermore, even if he understood something before, now he’s so totally confused, and he’ll understand nothing. In other words, the source of the intellect (maor) is much higher than student’s level of understanding. As chassidus explains, “the maor is higher than the revelation (of the light),” and when the maor reveals itself the light departs.
On the basis of these parables, we can understand the following:
The revelation of the Rebbe as Melech HaMoshiach had already occurred when the Rebbe explicitly proclaimed that there is now more than just the metzius of Moshiach, which must exist in the world out of the sheer longing “every day that he should come.” While this fact is no new development, the Rebbe MH”M shlita then comes and says that there is already the revelation of Moshiach, and all we have to do is open our eyes and see, i.e., look straight into the maor and not be blinded...
The revelation of the Rebbe as Melech HaMoshiach requires the revelation of the essence, however, this revelation also brings about darkness. Yet, it is understood that the darkness is only from our vantage point, as we do not have the vessels to contain such a great light. The darkness has no influence on the Rebbe ch”v, and he demands that we prepare ourselves accordingly. When we accustom ourselves to this new situation, the darkness will no longer be darkness, as it is not real darkness.
This is exactly according to Rashi’s interpretation in Seifer Daniel, “In the future, Moshiach will reveal himself” (as the Rebbe MH”M made known in 5751 regarding the revelation of Moshiach), and afterwards, “he will conceal himself,” similar to what happened ten years ago on Gimmel Tammuz.
(We can now understand more clearly the Rebbe’s expression (D’var Malchus, Parshas Toldos 5752, p. 84), “the air of Moshiach is loftier than the light of Moshiach,” the air is the essence that includes the light within it, whereas the light is merely a revelation.)
A SAYING THAT OPENS
THE EYES
We now come to the third stage, which is essentially higher than the previous two.
In light of all we have explained above, we see that, according to the natural order, the essence itself cannot be revealed at all. However, a Jew possesses supernatural abilities; he has the ability to reveal the essence that is beyond the state of revelation. Of course, this is only possible through the power of the Divine atzmus within every Jew.
This is the only avoda we have left to do: open our eyes and bring the revelation of Moshiach, in a way that even the essence, which is higher than all revelations, can be revealed down in this physical world. This is achieved through “opening our eyes.”
This provides us with an understanding of our initial question: How can there be a “revelation” of Moshiach, when all we perceive is a state of hiding and concealment?
The answer is simple: The fact that we don’t see the Rebbe MH”M stems from our current state of darkness. Yet, this is not your average run-of-the-mill darkness; this is a darkness of an entirely different nature. It is an expression of the true metzius – the sun, the maor, Moshiach – that is literally now before our very eyes. As a result, we are unable to see it.
The darkness in these times is not due to black clouds that cover the sun, but from the sun itself standing directly in front of us (just as our eyes are blinded by looking directly into the sun), and when the maor is revealed, the light is nistalek (removed). Naturally, this point changes the entire picture, as we understand that we are in a state of ascent, not ch”v descent.
However, we still need to explain exactly how we open our eyes? How can we reach a situation where even this lofty state of darkness will not be perceived by us as concealment?
We can write several articles on this subject alone, however, G-d willing, we will try to illuminate this point briefly based on the words of the Rebbe MH”M:
The first stage, which is also the most direct, certain, and indispensable method, was spelled out by the Rebbe MH”M when he explained the meaning of the proclamation “Yechi”:
“Yechi” represents a clear recognition that Moshiach is already among us, and as a result of this proclamation, he will be revealed through his activities of fighting the wars of G-d, building the Beis HaMikdash, etc., with the True and Complete Redemption (ibid., p. 85). This means that the simple first stage of opening our eyes is connected with the proclamation of “Yechi Adoneinu,” as it directly brings about the revelation of Moshiach.
