In the same time period we have the revelation of all three [alluded to by the word “miyad,” spelled Mem-Yud-Daled]: Mem (stands for Moshiach),* Yud (stands for both names of my revered father in-law, the Rebbe, Yosef Yitzchok), and Daled (doram). * From Chapter Six of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)
Translated by Boruch Merkur
11. According to what was discussed above we can now understand the lesson derived from it, especially in recent times, being on the very threshold of the true and complete redemption, as stated repeatedly.
It is said of Moshe Rabbeinu that “Just as at Mount Sinai he was standing [before G-d] and serving [Him], so too here [at the end of Moshe’s life] he stands and serves.” We infer from this Talmudic passage that in every generation and in every place Jews have the power to invoke the concept [of Aseres HaDibros, the Ten Commandments/Sayings, which begin with] “And the Alm-ghty spoke all these things saying,” just as it was at the original Mattan Torah, when G-d gave the Torah to the Jewish people at Mount Sinai.
The ability to draw on the power of the original Mattan Torah comes from the connection of the first [two] Dibros (which were articulated by the Alm-ghty Himself) and the latter [eight] Dibros (spoken by Moshe), as explained above at length.
A similar effect recurs continually throughout time. Indeed, it is known that the impact of Mattan Torah is ongoing, a concept that finds expression in Birchas HaTorah, the blessing for Torah study. That is, in this blessing, G-d is referred to as the “…Giver of the Torah,” stated in the present tense, signifying an ongoing act of giving the Torah. The same principle apples in each generation with regard to the Moshe of the generation, who communicates the word of G-d (Torah). In each generation, the role of Moshe Rabbeinu in giving the Torah is assumed by the Moshe Rabbeinu of each generation. It is thus understood that with each generation, the connection of the first Dibros with the latter Dibros recurs in an even greater way (according to the principle that “we advance/ascend in matters of holiness”), providing a greater capacity for there to be the revelation of “And the Alm-ghty spoke, etc.” – “Just as at Mount Sinai … so too here.”
How much more so in our generation, when we see overtly that the Moshe of our generation, my revered father in-law, the Rebbe, leader of the generation, is connected with the revelation and bond of ten and eleven, including eleven within eleven (as discussed above) – further expressing the connection of “so too here” [meaning in our times] with “Just as at Mount Sinai,” the generation of Moshe Rabbeinu.
In fact, this connection is further underscored insofar as our generation is the final generation of exile and the first generation of redemption, especially in recent times, as often discussed. Everything has already been completed and now there must simply be the redemption in actual fact, the revelation of the aspect of the tenth (the tenth song, and etc.) together with the revelation of eleven, “You are one.” This revelation is of the very essence of G-d below, in this physical world, with the true and complete redemption through Moshiach Tzidkeinu, who is connected with Moshe Rabbeinu – “The first redeemer is the final redeemer.”
The latter concept is particularly relevant in the spirit of what has been discussed several times, namely, the interpretation of the acronym “MiYaD – immediately” as referring to Moshe, Yisroel (Baal Shem Tov), and Dovid Malka Meshicha. That is, the generation that experienced Mattan Torah, the first generation (the generation of Moshe) joins with the final generation (the generation who experiences the redemption through Dovid Malka Meshicha) by means of the revelation of the Chassidus of the Baal Shem Tov as well as through our Rebbes our leaders, his successors. Indeed, the dissemination of the wellsprings of Chassidus brings about “asi mar – the advent of the master” – this refers to Malka Meshicha.
In accordance with the meaning of the word “miyad” (immediately), we must say that these three letters are not connected with three different periods (Moshe in his generation, Yisroel Baal Shem Tov in his generation, and Dovid Malka Meshicha in his generation), but they all come together consecutively (“miyad”) in every generation and in every era. This is alluded to by “miyad” also being an acronym for “Moshe, Yehoshua, doram (their generation), all three lived concurrently in a single generation.
So we may assert the same applies in our generation – that in the same time period we have the revelation of all three [alluded to by the word “miyad,” spelled Mem-Yud-Daled]: Mem (stands for Moshiach),* Yud (stands for both names of my revered father in-law, the Rebbe [Yosef Yitzchok]), and Daled (doram). The revelation of these three is coupled with the revelation of the Moshe of our generation (the Rebbe Rayatz), the aspect of ten (the tenth of Shvat), as well as the revelation of the teachings of Chassidus (the wellsprings of the Baal Shem Tov) through him, as well as the revelation of the aspect of eleven, “the first redeemer is the final redeemer,” Dovid Malka Meshicha.
The three correspond to and embody the three aspects discussed above regarding the First Dibros (from the Alm-ghty, which correspond to the revelation of the esoteric and inner dimension of the Torah, beginning with Yisroel Baal Shem Tov), the Latter Dibros (through Moshe), and their synthesis – the union of ten and eleven, as it attains its perfection through the revelation of “A new Torah shall emerge from Me” (the aspect of “eleven days from Chorev,” transcending the Aseres HaDibros, which were given at Chorev), the very essence of G-d revealed.
(From the address of Shabbos Parshas Yisro, 20 Shvat; Seifer HaSichos 5752, pg. 340-341)
NOTES:
* Footnote 95: To note that “Menachem is his name” (Sanhedrin 98b)