The Rebbe on the imminence of the Redemption

Transformative Learning

ל. קטעים משיחות ש”פ בלק, י”ז (טוב) תמוז תנש”א (4)

30. Tammuz 17, 5751 − June 29, 1991 (4)

The Rebbe began to explain how learning about Moshiach is crucial for ‘living’ with Moshiach by introducing the Chassidic explanation of Chazal’s statement the “Moshiach will come b’hesech hada’as, when our attention is diverted.” The Alter Rebbe explains this to mean that the idea of Moshiach is such that “transcends Da’as” (Iggeres HaKodesh Epistle 4).

To explain: Every Jew is endowed with “Da’as” ­­— an ability to evoke an intellectual awareness of Hashem that in turn affects his emotional faculties, converting them to a passionate love and awe of Hashem. This love is naturally confined to the limits of its source ­— the intellectual capacities. But every Jew, by virtue of having a soul which is a “literal part of G-d above,” also has access to a limitless love to Hashem which transcends the faculties of the soul, including intellect and da’as.

Moshiach will reveal that hidden love. Therefore, he is described as coming “b’hesech hada’as” — when “attention is diverted,” not because it was forgotten, but because it was transcended. This idea is key in understanding the essence of the time that presents great opportunity, which comes with a great challenge as well.

In the Rebbe’s own words:

Translating the above into practical terms:	וּבְנוֹגֵעַ לְפֹעַל
Despite the recent “uproar” associated with this matter made this year ­— the year of “I shall show you wonders,” ­	– לַמְרוֹת הַ”שְּׁטוּרֶעם” שֶׁבַּדָּבָר בַּתְּקוּפָה הָאַחֲרוֹנָה בְּשָׁנָה זוֹ, תְּהֵא שְׁנַת נִפְלָאוֹת אַרְאֶנוּ,
which came after witnessing the wonders which testify that this is “The year in which the King Moshiach will be revealed,”	לְאַחֲרֵי רְאִיַּת הַנִּפְלָאוֹת הַמְּעִידוֹת שֶׁזּוֹהִי הַ”שָּׁנָה שֶׁמֶּלֶךְ הַמָּשִׁיחַ נִגְלֶה בּוֹ”,
we still see how difficult it is to inculcate the conciousness and the feeling that we are literally standing on the threshold of the Messianic Era, to the point that one begins to “live” with matters of Moshiach and Redemption.	רוֹאִים שֶׁיֶּשְׁנוֹ קֹשִׁי (“עֶס קוּמְט אָן שְׁוֶוער”) לְהַחֲדִּיר הַהַכָּרָה וְהַהַרְגָּשָׁה שֶׁעוֹמְדִים עַל סַף יְמוֹת הַמָּשִׁיחַ מַמָּשׁ עַד שֶׁיַּתְחִילוּ “לִחְיוֹת” בְּעִנְיְנֵי מָשִׁיחַ וּגְאֻלָּה
The Rebbe (in the full sicha) identifies two causes for this difficulty: 1. The “Galus P’nimi” ­— the inner exile: In addition to being in a physical exile, our souls are in a state of exile as well; i.e., we do not live up to our full potential even in those aspects of Avodas Hashem not affected by the physical exile. Thus, even while great miracles occur that mark the nearing end of the physical exile, the soul can still remain in its confines and not adapt to the changing times. 2. The miracles were not shown: Although this is a year when “I will show you wonders,” and great wonders have taken place, they have not been shown to us by Hashem Himself in a complete manner. On the contrary, it has been necessary to explain and elaborate on the fact that we have seen wonders. When G‑d Himself will show the Jews the wonders in a completely manifest way, there will be no need to explain that we are on the threshold of the Redemption. But until that time, it is difficult for these concepts to make a thorough and effective impression on our thought processes. But there is a solution:
The solution is to study Torah concerning matters of Moshiach and Redemption.	. . וְהָעֵצָה לְזֶה – עַל-יְדֵי לִמּוּד הַתּוֹרָה בְּעִנְיְנֵי מָשִׁיחַ וּגְאֻלָּה,
How is Torah the solution?
Because Torah − being Hashem’s wisdom, which transcends the natural order of the universe − has the capacity to alter the nature of a person.	כִּי, בְּכֹחַ הַתּוֹרָה (חָכְמָתוֹ שֶׁל הַקָּדוֹשׁ-בָּרוּךְ-הוּא שֶׁלְּמַעְלָה מֵהָעוֹלָם) לְשַׁנּוֹת טֶבַע הָאָדָם
Even when one, G-d forbid, still feels “outside” the parameters of the Redemption ­	שֶׁגַּם כַּאֲשֶׁר מִצַּד הָרֶגֶשׁ שֶׁלּוֹ נִמְצָא עֲדַיִן חַס-וְשָׁלוֹם מִחוּץ לְעִנְיָן הַגְאוּלָה
— because he has not yet emerged from his inner exile —	(כֵּיוָן שֶׁלֹּא יָצָא עֲדַיִן מֵהַגָּלוּת הַפְּנִימִי),
he can nevertheless learn the Torah’s teachings concerning the Redemption, and thereby be elevated to a state of Redemption.	הֲרֵי עַל-יְדֵי לִמּוּד הַתּוֹרָה בְּעִנְיְנֵי הַגְאוּלָה מִתְעַלֶּה לְמַעֲמָד וּמַצָּב שֶׁל גְאוּלָה,
He then begins to “live” with ideas of Redemption, borne of the knowledge, awareness and feeling that “Behold he — Moshiach — is coming.”	וּמַתְחִיל לִחְיוֹת בְּעִנְיָנֵי הַגְאוּלָה, מִתּוֹךְ יְדִיעָה וְהַכָּרָה וְהַרְגָּשָׁה שֶׁ”הִנֵּה זֶה בָּא”.
The reference to Moshiach coming “b’hesech hada’as” is very important here. The problem described above is of a person who is “outside” of the Redemption despite being aware of the many messianic-level miracles happening around him. Telling him to learn more about it simply isn’t enough. He knows it all and remains unaffected. The reasons are that the miracles are not completely shown, coupled with the fact the he is in an inner exile. Adding more awareness doesn’t deal with the problem. But when we realize that the Torah about Moshiach comes from a level that transcends intellect, these problems are solved, because this solution doesn’t attempt to undo the problem, but instead elevates the person to a higher plane where such problems don’t exist. ■