A NEW TORAH, A NEW WORLD

All of the Jewish people will enter…the Third Beis HaMikdash…to learn the “new Torah (that) shall emerge from Me.’” * From Chapter Six of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)

Translated by Boruch Merkur

ALL JEWS COME TO THE 3RD BEIS HA’MIKDASH TO HEAR TORAH CHADASHA

12. […] The renewal of Torah and the world that takes place on Shabbos is connected with the renewal in Torah and the world of the Future Era, “the day that is entirely Shabbos and tranquility forevermore,” as it is said regarding the Future Era, “A new Torah shall emerge from Me,” and “The new heavens and the new earth which I make.”

This concept is further emphasized on the Shabbos that follows [Shavuos] the Giving of the Torah. Since there was already the renewal of Torah and the world on Shavuos of this week, it follows that the Shabbos day primarily emphasizes (the preparation for) the chiddush of the Future Era: “A new Torah shall emerge from Me,” as well as “The new heavens and the new earth.”

Also emphasized on Shabbos is the unity of the Jewish people that stems from the Yechida [the highest dimension of the soul]. The Yechida is associated with Moshiach, who will bring about the innovation in Torah as well as the renewal of the heavens and the earth. On the Shabbos day it is imperative to “gather in congregations…to attend synagogue and go to study halls to learn Torah in them publically.” There is an especial emphasis on gathering at Mincha time, Shabbos afternoon, “Raava D’Raavin,” which corresponds to the inner dimension of pleasure, its very essence. The equivalent of this time in terms of the soul is the Yechida, which transcends the variegated quality of the soul-powers, surpassing both the inner soul-powers as well as those that are themselves transcendent (kochos makifim). Given its transcendence, the Yechida unites with, is drawn into, and permeates all of them, reaching even the aspect of the heel of the foot.* Thus, unity is established among groups of Jews** (“to gather in congregations”), ultimately achieving the perfect unity of all the Jewish people, “and you, the Jewish people, shall be gathered one by one” (Yeshayahu 27:12), “I will yet gather others to him, together with his gathered ones” (ibid 56:8), becoming in this manner “a great congregation” (Yermiyahu 31:7). And all of the Jewish people shall enter the main synagogue and study hall together, the Third Beis HaMikdash (for “it shall be called a house of prayer to all the nations” (Yeshayahu 56:7), and “Torah shall emerge from Tziyon” (ibid 2:3)),*** to learn the “new Torah (that) shall emerge from Me.’”

THE MIRACLES OF MOSHIACH HAVE ALREADY BEGUN

13. All of the above imparts an especially quality and emphasis on the Shabbos following [Shavuos] the Giving of the Torah, Shabbos Parshas Naso, of this year:

But first to preface with a topic that has been discussed on other occasions – that according to the signs noted in the words of our Sages regarding the final days (in addition to the general statement in the times of the Gemara that “all the predicted dates for the advent of Moshiach have passed” (Sanhedrin 87b)): The present generation is the final generation of exile and the first generation of redemption, as my revered father in-law, the Rebbe, leader of the generation, has attested in connection with and related to his well-known proclamation, “Immediately to t’shuva (repentance); immediately to redemption.” In his days (decades ago), all matters of service of G-d had been completed, and only “polishing the buttons” and standing ready to greet Moshiach Tzidkeinu remained to be done. How much more is this the case after having accomplished, from then until now, numerous activities of disseminating Torah and Judaism, and spreading the wellsprings outward. This includes and is especially the case after having attained the perfection of forty years (following the Rebbe’s histalkus), at which point “people fathom the knowledge of their master” (Avoda Zara 5b, beg.), attaining “a heart to know, eyes to see, and ears to hear.” Given all the latter achievements it is absolutely certain that we have also completed “polishing the buttons,” and we stand ready to greet Moshiach Tzidkeinu.

This matter is especially and prominently underscored this year, the year 5751, Hei-Tav-Nun-Shin-Alef, alluded to in the verse, “v’sinasei malchuso – His kingdom will be exalted” (Balak 24:7) throughout the entire world (a verse that refers to Dovid and Shlomo, progenitors of Melech HaMoshiach.) Hei-Tav-Nun-Shin-Alef is an acronym for “Haya T’hei Shnas Ar’enu Niflaos – It shall be a year of ‘I shall show you wonders,’” “as in the days of your exodus from Egypt I shall show you wonders” (Micha 7:15). Indeed, the beginning of these wonders has already been seen (in addition to those that we shall see in the future, “I shall show you”), overt miracles that have taken place this year before the eyes of all the nations. In fact, through these miracles, the words of Yalkut Shimoni have been fulfilled: “During the year of the advent of Melech HaMoshiach all kingdoms of the nations of the world are in conflict with one another – the Persian king…the Arabian king, etc., and He (G-d) tells them (the Jewish people): Children, do not fear. All I have done I have only done for your sake … The time of your redemption has arrived.” And since then (especially in the month of Nissan, the month of redemption), we are already amidst “the hour that Melech HaMoshiach arrives (“behold this one has come”) … and he proclaims to them, to the Jewish people, saying: Humble ones, the time of your redemption has arrived.”

The message of the imminence of redemption is even further relevant now, as we are presently at the time of the Giving of the Torah, the days of its Tashlumin. Talmudic scholars trace an allusion in the words of our Sages (P’sachim 68b) regarding Shavuos: “It is unanimous that on Atzeres ba’inan nami lachem (“lachem” is also required)” – that “Atzeres…is an auspicious time to pray to hasten the advent of redemption … for ‘ba’inan’ is a term of prayer and supplication, as in, ‘im taviyun ba’u.’ ‘Nami lachem’ is numerically equivalent to ‘keitz,’ meaning that Shavuos is an appropriate time to pray for the hastening of the redemption,” “keitz ha’yamim,” as well as “keitz ha’yamin.” And since it is the Shabbos after the “keitz” of Atzeres, Shabbos Parshas Naso – “Naso” (an acronym for “Shnas Ar’enu Niflaos – the Year of I Shall Show You Wonders”) within the year “Tav-Nun-Shin-Alef” – this is, therefore, the most propitious time for the innovation of “A new Torah shall emerge from Me,” and “The new heavens and the new earth that I shall make.” This is not meant solely in the future tense, but also in the present tense, to the extent that in the very next moment it already becomes the past tense, since “behold this one [Moshiach] has come,” and he has already arrived.

(From the address of Shabbos Parshas Naso, 12 Sivan, 5751; Seifer HaSichos 5751, pg. 594-595)

NOTES:

*Footnote 126: Reaching even the heel of the foot in the literal sense, as in the verse, “Good tidings make bones swell” (Mishlei 15:30), as stated in Gemara (Gittin 56b). This phenomenon is reminiscent of the expansion of bone in the foot on account of pleasure.

**Footnote 127: Similar to what is written (T’hillim 55:19), “Redeem my soul in peace…for the masses were with me.” (Indeed, it is known that the primary and ultimate expression of this will take place with the advent of Moshiach (see Shaar HaT’filla of the Mitteler Rebbe, 56a).) The peaceful redemption of every single Jew in his personal service of G-d (as the verse specifies, “my soul”) is in virtue of the aspect of Yechida of the soul (ibid 55c), and also connected with the Jewish body at large, “for the masses were with me.”

***Footnote 132: See Metzudos Dovid on Yeshayahu 51:4: “‘Torah shall emerge from Tziyon’ is the concept of ‘(A new) Torah shall emerge from Me.’”