In our generation, not only is there no lack, G-d forbid, in the revelation on the part of the meoros ha’gedolim, but quite the contrary – there will be an even greater perfection in it. On account of the immediate arrival of Moshiach Tzidkeinu, the revelation of “ispriu kol nehorin” will be properly assimilated within us as souls within bodies. * Unlike what happened to the Rebbe Rayatz, in this generation there will be no histalkus. * Chapter 5 of Rabbi Majeski’s Likkutei Mekoros. (Bold text is the author’s emphasis.)
Translated and presented by Boruch Merkur
Ours is the ninth generation following the generations [beginning with the Baal Shem Tov]. There is an especial innovation in our times over earlier generations, including the previous generation (the eighth generation). [Notwithstanding all the virtues of former times] the actual redemption did not take place in them. Those generations did not experience the ultimate revelation of G-dliness as a soul in a healthy body [i.e., the body of the Rebbe Rayatz, Nasi and leader of the eighth generation – indeed, “HaNasi hu ha’kol – the Nasi is everything”; he embodies the experience of the entire generation], the revelation of [what is alluded to in the verse] “come to Pharaoh” (the Divine manifestation of “ispriu kol nehorin – all the Divine lights revealed” below [in the physical world]. Rather, there was the histalkus of the soul [of the Nasi] from his body. Moreover [prior to the histalkus] the soul [of the Rebbe Rayatz] was in his body in a state whereby “the faculty of speech was in exile,” etc. [the Rebbe Rayatz having suffered a stroke and left with a speech impediment]). Whereas, this generation – the final generation of exile and the first generation of redemption – will immediately transition into “natlu ha’meoros – the sources of light were suspended/positioned” [see Likkutei Dibburim Vol. 1 42a, end ff.; see Zohar Chadash Balak, section beginning with the word, “Er’enu” (55b)]. That is, [in our generation] not only is there no lack, G-d forbid, in the revelation of the Written Torah and Oral Torah on the part of the meoros ha’gedolim, the great luminaries [see Footnote 118 in the original], but quite the contrary – there will be an even greater perfection in it (not in a manner of “a speech impediment with regard to the Oral Torah and a stutter in the Written Torah,” being higher than that [and incapable of descending to teach Torah verbally]). On account of the immediate arrival of Moshiach Tzidkeinu – “shlach na b’yad Tishlach” – the revelation of “ispriu kol nehorin,” lights that are presently “suspended,” will be properly assimilated within us as souls within bodies. And Moshiach will teach the entire nation Torah. (See Rambam’s Laws of Repentance 9:2; Likkutei Torah Tzav 17a ff., among other places.) Indeed, “Torah chadasha mei’Iti teitzei – a new Torah will emerge from Me” (Yeshayahu 51:4; VaYikra Rabba 13:3).
This Messianic revelation brings about the perfection and elevation of all the preceding generations, insofar as then there will be [the fulfillment of the verse] “get up and sing those who dwell in the dust,” and the baal ha’hilula [the Rebbe Rayatz] at our head.
(Seifer HaSichos 5752, pg. 294)