The advantage of the feminine aspect is underscored by the order of the four Imahos of the Shvatim, spelling out the acronym “barzel.” * All together we go to our Holy Land, “a land of wheat, barley, grape, and fig, pomegranate, a land of olive oil and date honey,” “a land whose stones are barzel, iron.” From Chapter Seven of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)
Translated by Boruch Merkur
10. There is a notable advantage to our generation, an advantage which is even more prominent this year:
This generation is the final generation of exile, which itself is the first generation of redemption, as announced and proclaimed by my revered father in-law, the Rebbe, leader of the generation, the Yosef of our generation (Yosef, of course, being the name of the first Yosef, who proclaimed and announced that “The Alm-ghty shall surely visit you and take you up from this land to the land which He swore to Avrohom, Yitzchok, and Yaakov”) – that we have completed all our deeds and service, and all predicted dates for the redemption have already passed. Indeed, we have already done t’shuva; we have completed all the preparations, and in a grand fashion – a “hachana rabbasi.” Everything is ready for the banquet of the Future Era – the Leviasan, the Shor HaBar, and the Yayin HaMeshumar.*
The readiness for geula is strongly apparent this year [5752]:
This year is especially connected with the end of exile and [the advent of] the redemption (for all the predicted dates for the redemption have already passed) – “Haya T’hei Shnas Niflaos Ba – it shall be a year with miracles in it,” “ba’kol, mi’kol, kol.” “Miracles” here refers to the true and complete redemption through Moshiach Tzidkeinu (“as in the days of your exodus from Egypt I shall show you wonders”). For then, everything (“ba’kol, mi’kol, kol”) will be in a manner of “wonders.”
This, however, is the main thing: “Ba’kol, mi’kol, kol” refers to the spiritual level of the Avos, the Patriarchs, to whom G-d Alm-ghty gave a “preview” of the World to Come. The ultimate expression of this level of G-dliness (with regard to the Avos of all the Jewish people, and by extension, each and every Jew) will be in the Future Era, when the three Avos rise up, together with the four Imahos, Matriarchs (the four Imahos – Sara, Rivka, Rochel, and Leah – as well as the four Imahos of the twelve Shvatim – Bilha, Rochel, Zilpa, and Leah). In fact, [there is a preeminence to the Imahos, in the sense that] “Female shall encircle male”; “the woman of valor is the crown of her husband.” The advantage of the feminine aspect is underscored by the order of the four Imahos of the Shvatim, spelling out the acronym “barzel.” And together with them, all the Jewish people throughout all the generations – “those who dwell in the dust, shall arise and sing.” How much more does this apply to all the Jewish people of our generation (living souls in living bodies, with no interruption at all to life, G-d forbid), and the leader of the generation at our head. All together we go to our Holy Land, “a land of wheat, barley, grape, and fig, pomegranate, a land of olive oil and date honey,” “a land whose stones are barzel, iron.” And within the Holy Land itself, to Yerushalayim the Holy City, and to the Third Beis HaMikdash, where there shall be the ultimate manifestation of the positive aspect of “barzel.”
Therefore, the focus of this generation, and particularly during this year, must be on the purpose and intent of the redemption from the time the exile had begun. How much more is this the case after the completion of our deeds and our service throughout the entire duration of the exile. In fact, immediately, in the literal sense, the true and complete redemption shall unfold with the eternal Beis HaMikdash in a real and tangible way. Then we shall see that in place of the siege of Yerushalayim: 1) There will be the ultimate expansion of Yerushalayim – “Yerushalayim shall be lifted up and inhabited in its place” – “for it shall expand and broaden,” even reaching “they shall dwell in Yerushalayim without walls,” transcended the limit and boundary established by a wall. That is, in the future, Yerushalayim will extend throughout Eretz Yisroel (and Eretz Yisroel will extend throughout the world). Also, 2) the evil manifestation of “barzel – iron,” which is connected with the destruction of the Beis HaMikdash, will be replaced by the ultimate expression of “barzel,” in the holy sense, with the construction of the Third Beis HaMikdash.
(From the address of Asara B’Teives and Shabbos Parshas VaYechi, 10 Shvat 5752; Seifer HaSichos 5752, pg. 240-241)
NOTES:
*Brachos 34b, where it is discussed. To note that the meaning of “(Yayin Ha)Meshumar” also includes shmira (protection) from undesirable things, which are brought on more from wine than from meat. Although meat that has been concealed from one’s oversight is forbidden, the prohibition of this unsupervised meat (out of the concern whether ravens, vermin, or beasts took it and replaced it with nonkosher meat) is merely a chumra (a stringency taken on as an extra precaution) (Chullin 95a, and Tosafos under the heading, “amar,” among others sources). However, with signs and visual recognition it is permissible (ibid 95b; see the entry in Encyclopedia Talmudis, where it is discussed). Whereas the supervision of wine is required out of the concern of yayin nesech, caused by touch, etc.