THE REBBE: MOSHE INCARNATE

In each generation, the soul of Moshe is manifest within … the nasi ha’dor, the leader of the generation. Indeed, “there is no generation within which there is not someone like Moshe.” There must be a “Moshe” in each generation within which the soul of Moshe is manifest, enclothed. * Source materials compiled by Rabbi Shloma Majeski. Translations are in bold. Underlining is the author’s emphasis.

Translated and presented by Boruch Merkur

The Rebbe Rashab, nishmaso Eden, describes two levels in avodas Hashem in the maamer beginning with the words, “Amar Rabbi Akiva: Ashreichem Yisroel,” of 5655. Moshe Rabbeinu attained the second, higher level of Divine service, bittul b’metzius, the utter nullification of self. Although our Sages teach that “Moshe did not die,” it is with regard to Moshe Rabbeinu’s total relinquishment of self that the Torah says of him, “Moshe died there”:

[The first] level is only the subduing of the ego, bittul ha’yesh. But [after this level has been attained] utter nullification of self, bittul b’metzius, is still required, as described in the verse, “and there you shall die.”

In the Zohar HaKodesh it says that “death” entails the self-sacrifice of the G-dly Soul. It is necessary, however, to follow the proper hierarchical order. First, one must be embittered over his essential distance from G-dliness, [recognizing his own shortcomings and insignificance, that he is spiritually barren, like] a desert, and from there he can attain the quality of being earnest, described in the verse, “tamim tihyeh – you shall be whole/earnest,” with the subjugation of his ego. It is then possible for him to attain the level referred to as “death,” total eradication of self, bittul b’metzius.

With this we can understand what is written, “Moshe died there.” Moshe Rabbeinu a”h ascended the mountain in order to receive the Torah. The source of the Torah is drawn down from Supernal Wisdom, for “Torah emerges from Wisdom.” Supernal Wisdom is bittul b’metzius. In order for Moshe to receive the Torah as it is in its source, it was necessary for him to achieve bittul b’metzius. It is, therefore, written, “Bread I did not eat.” That is, although his body was holy and pure, and even his consumption of food was extremely lofty, nevertheless, when he ascended On High he did not eat. Thus, our Sages say, “Moshe did not die” a physical death. The fact that it is written, “Moshe died there” – this means [that he had attained the spiritual height of] bittul b’metzius.

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The Rebbe MH”M introduces a different interpretation to “Moshe did not die” in the sicha (discussed above) from Likkutei Sichos Vol. 26 (pg. 6-7). There it clearly states how Moshe Rabbeinu remains alive even physically. That is, Moshe lives on eternally, fully incarnate as a soul invested within the body of the nasi ha’dor, the leader of the Jewish people of each generation:

Moshe is illuminated with “emes Havaya – the truth of G-d,” which is eternal, unchanging.

Thus we find that the deeds of Moshe are [likewise] eternal, as our Sages say, the Mishkan that Moshe made is (not in ruins but has) only (been) put away; it stands eternally, forevermore (see Yuma 72a, end; Sukka 45b; Bechaya Truma 26:15). Since Moshe is illuminated with the “emes Havaya (which shines) l’olam (eternally),” therefore, even his physical deeds are eternal.

Certainly then the same applies to Moshe himself, as our Sages say (Sota 13b, end; Zohar I 37b, end), “Moshe did not die … Just as at Mount Sinai he was standing [before G-d] and serving [Him] so too here [at the end of Moshe’s one hundred and twenty years of life] he stands and serves.” The innovation in this statement is as follows.

With regard to tzaddikim in general it says (Brachos 18a, end, ff.) that even in their death they are called alive. Moreover, the Alter Rebbe explains at length (Igeres HaKodesh, explanation to Section 27) that a tzaddik who passes away remains more present in the physical world than during his lifetime, because “the life of a tzaddik is not corporeal life, but spiritual life.” And the “spiritual life” of a tzaddik does not depart from the physical world even after his passing (because “something holy is never completely uprooted from its place in its entirety”). In fact, (in a certain respect) the tzaddik’s spiritual presence in the physical world is then in even greater force, insofar as it is no longer restricted by the spiritual limitations inherent to the body, etc.

Nevertheless, the expression “did not die” is not stated of other tzaddikim; it is said only of Moshe (as well as Yaakov, as discussed in s’if 8 [of this sicha]).

Other tzaddikim [after they pass away] are said to be “present in all the worlds,” even in the physical world. But this means that their spirituality is present in the physical world in a manner whereby their talmidim can receive spiritual influence from their souls. However, the life of the tzaddik itself is not bound to and invested within the physicality of the world. It comes out that there was indeed some kind of change in their (spiritual) life. That is, upon their passing they are no longer invested in the physically of the world. Therefore it is not appropriate to say of such a tzaddik that he “did not die,” that there was no concept of interruption or change, no “fall from his [former] level” (so it is phrased in Likkutei Torah Chukas (57a), among other places, as well as Zohar III (135b), “d’nachis mi’darga”).

Whereas, with regard to Moshe it says that he “did not die.” Since the special attribute of Moshe is Middas HaEmes, the Attribute of Truth, his life – even as it is connected with the physicality of the world – is not affected by death or interruption [of life]; the concept of eternality [as it applies to the life of Moshe] remains, even within the physicality of the world.*

And our Sages say that “there is an incarnation of Moshe Rabbeinu in every single generation” (Tikkunei Zohar 469 (112a, beg.; 114a, beg.)). In each generation, the soul of Moshe is manifest within the “sages of the generation, eyes of the congregation” (Tanya Ch. 42, beg.), and especially in the nasi ha’dor, the leader of the generation. Indeed, “there is no generation within which there is not someone like Moshe” (B’Reishis Rabba 56:7). (There must be a “Moshe” in each generation within which the soul of Moshe is manifest, enclothed, angetahn.)

(Although each later incarnation of Moshe does not have his original body, nevertheless, since “the life of a tzaddik is not corporeal life, but spiritual life,” the life of Moshe is not the physical life of his body but the spiritual life of his soul. And his spiritual life remain eternal in the physical world on account of [his soul] being invested within the body of the nasi ha’dor in every generation.)

*Footnote 60: Iyun Yaakov (in Ein Yaakov Sota ibid) suggests that the concept that Moshe did not die also pertains to his body (to note what it says in Rashi on Bracha 34:7) […]