One of the principles of Jewish law is: “we ascend in matters of holiness and not descend.” This principle conveys a dual message: First we must always look for ways to enhance our spiritual lives and commitment to Torah and Mitzvos, and, at the very least we should not decline in matters of holiness.
Knowing that the Rebbe is with us and directing world events towards the Geula, makes us long to see him. This longing motivates us to action to bring about the hisgalus!
Immediately following Chof Zayin Adar, the concern and davening of the Chassidim was peppered with a liberal amount of faith, hope and optimism. Many were speculating about whether we would see the Rebbe by Purim; Yud Aleph Nissan was not even a question in anyone’s mind. At that time, one prominent Chassid went around saying: “They’re talking about Purim and Yud Aleph Nissan; we’ll be lucky if the Rebbe comes out for Rosh Hashanah!” * I remember the shock everyone felt at such heresy. Didn’t we all witness the swift and miraculous recovery of the Rebbe in 5738? Surely we shouldn’t expect any less now! We had seen clearly enough that the Rebbe was not confined to the limitations of natural laws.
What did the Rebbe say about Chaf-Zayin Adar? * The letters Chaf-Zayin spell “zach – pure,” with all the connotations of cleansing, refining, and purifying said of the Era of Redemption. Indeed, the ultimate state of purification and refinement is accomplished by revealing the intent underlying the tzimtzum itself, the contraction and concealment of G-dliness associated with the Divine name Elokim.
The suffering of all Jews is the suffering of Moshiach. And not only in matters that for Moshiach they are considered suffering but matters of concern to simple Jews, their suffering. For there are indeed such people who have no connection to spirituality, and their only concerns are things that are seen, physically. There must be solidarity with them as well, in their particular state and condition.
March 11, 2015