Dear Reader sh’yichyeh,
In the HaYom-Yom of 29 Teves the Rebbe writes: “We are day-laborers.” [In the literature of Chassidus], “day” is a code word for “light” — and, indeed, our Divine task is a mission of light, to illuminate the world with the light of the Torah. In addition to every individual’s obligation to see to it, with G‑d’s help, that his own spiritual state is as it ought to be, his entire Divine service should be focused on making himself worthy of raising up students who will be solidly grounded, with their hearts and minds dedicated to [G‑d’s] inner intent — that it is not enough to study nigleh, the revealed dimension of Torah Law, and to cherish holiness by observing mitzvos. There must also be Divine service within the heart.
This is also in line with the well-known HaYom Yom of 30 Adar I: My father said: A chassid creates an environment. If he does not, he had better check his own baggage carefully, to see whether his own affairs are in order. The very fact that he fails to create an environment should make him as broken as a splinter. He must demand of himself: What am I doing in this world?
It is only normal that when a person is active, that there is resistance from the status-quo. People do not like to change. It is inevitable that when a Chassid starts working – particularly in his Avoda to get the world around him ready to be Mekabel P’nei Moshiach Tzidkeinu – that there will be resistance. There is a Chassidish Vort on what we say in Davening “Oseh Chadashos, Baal Milchamos” that when we want to do something new, there will be a “war,” i.e., resistance.” A Chassid might feel the need to spend his energy arguing and fighting those that try to stop him.
So it is important to internalize the message of the HaYom Yom of 14 Elul: From my father’s guiding instructions: Keep away – to the ultimate degree – from a campaign of attack. Not because we lack the means of prevailing or because of timorousness, but because we must consecrate all our strength exclusively to strengthening our own structure, the edifice of Torah and mitzvos performed in holiness and purity. To this we must devote ourselves utterly, with actual mesiras nefesh, not merely with potential mesiras nefesh.
All the above is regarding the general Avoda of a Chassid. All the more so is it relevant to the special Avoda of our time: “The most recent innovation in the work of shlichus is: “… to receive our righteous Moshiach in the true and complete Redemption. Indeed, the preparation for the coming of our righteous Moshiach is the most all-encompassing aspect of Judaism and includes all the other points and details of the work of shlichus.” (Chaya-Sara 5752).
Being that our mandate is to spread light, I would like to share some thoughts of how to spread the light based on two entries in the HaYom Yom that speak about light:
The first is from the HaYom Yom of 6 Elul: The Tzemach Tzedek related, “The Baal Shem Tov was very fond of light, and said, ‘Or (“light”) is the numerical equivalent of raz (“secret”). Whoever knows the “secret” contained in every thing can bring illumination.’”
The lesson to be learned from this HaYom Yom is obvious: If we want to bring illumination by spreading the light of Moshiach throughout the world we must “know the ‘secret’ contained in every thing.”
What does that mean in a practical way? We must constantly be learning – and living with – the Sichos of the “D’var Malchus – Sichos of 5751-52.” In these Sichos the Rebbe shared with us the deepest secrets of how to see the secret – Geula – that is contained in all parts of creation. When you learn these sichos your eyes are opened to a new reality, a reality that shows that everything that is going on in the world – including things that we consider natural occurrences (see footnote 55 of Sicha of Korach 5751) are all part of Geula and the revelation of G-dliness in this world.
When we start seeing the world the way the Rebbe sees it, we will be able to illuminate the world around us with this special light. We become lanterns of light and “Where a lantern is placed, those who seek light gather around, for light attracts.” (HaYom Yom 13 Teves).
The second entry in HaYom Yom relating to light is from 3 Shvat: Torah Or was first printed in 5597 (1837) in Kapust (without supplements) …. The name of the author is fitting: Shneur, (literally, “two lights”), just as v’ahavta (“you shall love”) in numerical value is twice that of the word Or, “light.”
I think that there is much to learn from this Gematria. If we want to share light with another person, we must make sure that it “adds up” to “V’Ahavta” – love of a fellow Jew. In Chinuch there is an apt chiasmus, “The students don’t care how much you know until they know how much you care.” Only through true Ahavas Yisroel, can one share the light of the Rebbe and Chassidus.
When a person feels that your reason for speaking to him about Mitzvos and Moshiach is because that is your job and you are “filling a quota,” they feel used and are less receptive. On the other hand, if the person feels that you are speaking to them about these things because you honestly feel that it is in their best interest – and that you really care about their best interest – they are much more receptive.
Until now, we discussed seeing and spreading the light of Moshiach. In a very special Sicha (Toldos 5752) the Rebbe revealed to us a higher level: “Air of Moshiach.” We all recently learned (in the HaYom Yom of 11 Teves) about the importance of living in a healthy and pure “environment”: Man’s life is dependent on the air around him. Without air he cannot live and the quality of life is dependent on the quality of air. In an atmosphere of Torah and mitzvos there is healthy life. In a G‑dless environment life is diseased, and one is constantly threatened with the possibility of being stricken with contagious maladies. The first general step in healing is to purify the atmosphere. Purification of the air is the task of every person familiar with Torah and Torah-literature, and is effected through the letters of Torah.
The Rebbe teaches us that we also must prepare ourselves and the world around us for the “air of Moshiach.” This is when Moshiach becomes part of your very existence. It is not just something that we do; it is connected to our very being and essence, because “Without air – Moshiach – he cannot live.”
In the words of the Rebbe in that sicha:
In more detail: The concept of “All the days of your life to bring about the days of Moshiach” expresses that immediately when the essence of the soul awakens (thus revealing the essence, and only the essence, of its existence), it feels in the very air it breathes the concept of Moshiach, the air of Moshiach, or in the words of our Sages of blessed memory, “the spirit of King Moshiach.”
It can be suggested that the “air (spirit) of Moshiach” is even higher than “the light of Moshiach,” because the light of Moshiach indicates the revelation of Moshiach through his actions (such as “he will fight the wars of G-d” until “he is victorious,” etc.). However, the air of Moshiach indicates the essence (the very life) of Moshiach. That is, [this refers to] the revelation of his existence (from his earlier status as a leader) as the King Moshiach. And after the revelation of his existence (air that is incomparable to the light of Moshiach) begins the revelation that all can see through his activity (light of Moshiach).
One of the ways we purify the air is through learning Mishnayos by heart. As the Rebbe writes (HaYom Yom of 9 Sivan): The world is in need of a purified atmosphere. Purified air comes only through words of Torah. Words of Torah offer protection in general and for each individual in particular. The division of the Six Orders of Mishna for memorization is intended for “when you walk on the road.” The Mishna or two recited from memory wherever one may be, in whatever sort of place he may be, will illuminate the bond between Israel and G‑d. The letters MiSHNaH are the same as NeSHaMaH (soul). It is extremely difficult to find the words to express the tremendous benefit, with G‑d’s help, in the general and individual protection that constant repetition of Mishna will bring. And there are no words to describe the tremendous gratification one thereby gives the Creator, may He be blessed.
In a letter (Igros Vol. 1 pg. 242, to the legendary Mashpia, Reb Vulf Greenglass) the Rebbe gives a lengthy explanation how by learning Mishnayos, one brings the Geula. We will not go through the explanation here but it is based on a Midrash (VaYikra Rabba 7) which states “We will be gathered from the Galus only in the merit of Mishnayos.”
Rabbi Avtzon is the Rosh Yeshiva of Yeshivas Lubavitch Cincinnati and a well sought after speaker and lecturer. Recordings of his in-depth shiurim on Inyanei Geula u’Moshiach can be accessed at http://www.ylcrecording.com