Pesach Sheini teaches us to never despair; if there are areas of deficiency, we are always empowered with the capacity to rectify them. * Everything in exile that appears to be slipping out of our grasp should be revealed to be attainable, rectifiable, and those things that have in fact been lost should be recovered and corrected.
Of course, we (Chassidim) follow their lead (with respect to our Rebbes and N’siim. * There are those who say that Menachem is the name of Moshiach, as it is said, “because the comforter (menachem) is distant from me, even he that should revive my soul.”
Now begins a new stage in the ongoing avoda of Yosef, extending to future generations – “And Yosef saw Efraim’s children of the third generation.”
In the wake of the Rebbe Rayatz’s histalkus, the capacity has been granted to the seventh generation (corresponding to the s’fira of Malchus), to experience the ultimate revelation of 770. * All the people of our generation – men, women, and children – comprise the s’fira of Malchus. * From Chapter Six of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)
This is also the reason why the passing of tzaddik [the Rebbe Rayatz] is expressed by the term “hilula,” and not “histalkus.” Notwithstanding all the interpretations of “histalkus” – being an extremely lofty revelation of G-dliness, G-d’s light shining in a manner of siluk, transcendence, etc., it still does not express the ultimate intent – that this revelation is channeled into a specific avoda and corresponding action, as well as giving attention to detail in particular matters of the sort.
As discussed above, the ruling is stated clearly, leaving no room for doubt (not even room for a doubt in the realm of k’dusha, holiness). And there is no reason to revisit the issue. In fact, the decision has already been made. * May the elimination of all these doubts discussed above bring about the elimination of doubt regarding when Moshiach will finally arrive, insofar as he is already coming and we see him in plain view, and “he points with his finger and he says, ‘that is him!’”
The groom writes to his bride in the k’suba, the marriage contract, “I will honor, and provide food, and support, etc.” At first glance, though, this is puzzling, for our Sages say, “A man is only granted sustenance for the sake of his wife.” How then can the groom pledge, “I will honor, and provide food, and support”? [How can he be charged with providing for his wife’s needs when apparently he plays no role in the process?]
We’ve already established that Yisro connotes to not rest on our laurels. What is the difference between the Yeser stage of his life and the Yisro stage? Both stages involve adding on; in the case of Yeser it is contributing a section of the Torah and in the case of Yisro it involved converting to Judaism. What was so fundamentally different about the second stage that a new letter, Vav, had to be added to his name?
according to the teachings of Kabbala and Chassidus, Galus possesses a hidden dimension of G-dly energy that we cannot access until the time of Geula-Redemption. And precisely because these inaccessible energies are so powerful and elusive, they manifest themselves in negative ways. Redemption is, therefore, not a repudiation of exile but rather the actualization of its latent powers; we will then be able to internalize and wield these powerful energies in a totally positive fashion.
Yud Shvat is approaching, the day the Rebbe accepted the nesius. Already starting on Asara B’Teives – “thirty days before the chag” – I began making a spiritual accounting about how to ready myself for this great day with a gift for the Rebbe, a gift worthy of being called a gift.
In our times, all the preparations for the redemption have been completed. Even the buttons have been polished [i.e., the finishing touches of preparing for the redemption have already been done]! If people would simply open their eyes, they would immediately behold how the entire world is ready. Indeed, they would see how the world itself demands of every Jew that he should rise up to the status of redemption in a complete and overt manner!
In simple terms, the admonition not to engage in protracted discussion of complex Halachic matters was intended to protect them from the kind of mishap that can occur on the road when travelers are distracted.
A glimmer of this Divine service is attainable by every Jew, and thus, it is obligatory to make the attempt. * The Rebbeim blazed a trail and provided us with the means to approach this lofty avoda.
May 2, 2014