THIS IS IT!

Each person points with his finger and says “this”: This is Moshiach Tzidkeinu. This is the Rebbe! * From Chapter Five of Rabbi Shloma Majeski’s Likkutei Mekoros Vol. 2. (Underlined text is the compiler’s emphasis.)

Translated by Boruch Merkur

The impact of every single activity the Rebbe accomplished, what he “planted” throughout the years of his life in this world, is eternal. Indeed, his ongoing influence is reminiscent of the process by which plants reproduce, forming seedlings which mature into plants, which in turn produce a third generation of seedlings, ad infinitum – this process of continually affecting the world reflects the full sense of the Rebbe’s eternal life, “hu ba’chayim.”

The Rebbe MH”M goes on to explain how this eternal influence is realized – by bringing forth the essence of the soul, which is “a veritable part of G-d above,” revealing the essence of the soul to the point that it permeates the person’s entire being. In this manner, the eternality of the soul is “implanted” within each and every deed, giving rise to goodness flourishing in infinite measure, as described above. The Rebbe goes on to describe how these efforts result in precipitating the process of redemption.

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11. […] The vital thing is that the effect of “planting” even a single deed results in the sprouting forth of the redemption, as Rambam rules: through “a single Mitzva” – one action, one utterance, one thought – “he inclines himself and the entire world to the side of favor, bringing to himself and to the others salvation and deliverance.” Then, every single Jew will experience eternal life in the literal sense. In fact, the introduction of eternal life to the world will begin with the Jewish people of this generation, living forevermore as souls within bodies. Jews will then experience eternal longevity and well being – not just 147 years, which was the lifespan of Yaakov, nor just 180 years, the lifespan of Yitzchok, but never-ending life! So too with respect to the Jewish people of previous generations, as well as all the future generations of the Jewish people, until the end of time – they too will experience, “awaken and sing, you who dwell in the dust.”

12. May it be G-d’s will that the very resolution to add “a single Mitzva” in a manner of “planting” (i.e., even prior to actually fulfilling it) shall be the “planting” that brings about the sprouting forth of the redemption in actual fact. And this should take place literally at once, on this very Shabbos Kodesh, Shabbos Chazak of the first seifer of the Torah, which includes the chizuk, the strengthening, of all the five Chumashim and the twenty-four Sifrei HaKodesh, until the final word of Divrei HaYamim [the last book in the Tanach], “VaYaal,” which alludes to “rising up” from exile to redemption. In fact, even prior to reading at Mincha time, “These are the names of the Children of Yisroel who came to Egypt,” may it already be, “Reuven and Shimon leave [Egypt],” all Twelve Shvatim, the Avos and the Imahos, and Moshe and Aharon among them, as well as the leader of our generation – the “Yosef” of our generation [the Rebbe Rayatz’s name being Yosef Yitzchok] – who “did not die,” like Yaakov Avinu (“these are the generations of Yaakov: Yosef”). Indeed, it is known, “nasi – leader” is an acronym for “Nitzutzo Shel Yaakov Avinu – the “spark” or incarnation of Yaakov Avinu.” And by means of hiskashrus and bittul, connecting to and nullifying oneself to the leader of the generation, this departure from exile is drawn to each and every person of the generation.

Simply speaking, immediately “it shall come to pass that on that day, yosif Ad-noi (the L-rd shall continue to apply) His hand a second time v’asaf (to acquire, gather) the rest of His people who will remain…and He shall gather the lost of Israel, and He shall gather the scattered ones of Yehuda from the four corners of the earth,” “along with our youth and our elders…with our sons and our daughters.” “He (the Alm-ghty) Himself…literally holds the hand of each individual [and takes him] from his place, as expressed in the verse, ‘and you shall be gathered one by one, O children of Israel.” G-d will bring all Jews back [to the Holy Land] – and He will return with them (“G-d your L-rd will return [with] your exiles,” “He inscribed redemption for Himself, for He shall return with them”) together with the shuls, yeshivos, and charitable institutions (also with all the holy writings and manuscripts) in the Diaspora (beginning with the shul and beis midrash of my revered father in-law, the Rebbe, leader of the our generation, where we are right now, “Beis Rabbeinu Sh’B’Bavel”). G-d will also bring the private homes of every single Jew that were made into places of Torah, prayer, and acts of kindness, and “Their silver and gold [will go] with them,” to our holy land, to Yerushalayim the holy city, and the Third Beis HaMikdash.

Each person points with his finger and says “this”: This is Moshiach Tzidkeinu. This is my revered father in-law, the Rebbe, leader of our generation, [similar to what is written in the verse] “Behold, this is our L-rd…this is G-d.” Here is the set table, ready for the feast of the Leviason, Shor HaBar, and the Yayin HaMeshumar. At the completion of this banquet, Dovid Malka Meshicha will announce, “I shall say the blessing; it is fitting for me to say the blessing.”

And this grand feast, “the feast of Dovid Malka Meshicha,” begins from the meal of Motzaei Shabbos Kodesh (the continuation of the meal (wine and mezonos) at the farbrengen of the day of Shabbos, which resembles and reflects [the Final Era] “A day that is entirely Shabbos and tranquility for eternal life”). The special quality of this time is further underscored by the fact that this Sunday is the fifteenth of the month (of Teives), when there is a full moon. It is, therefore, certainly a time that is adorned with beauty and glory. But the main thing is that this feast should be set out and prepared, along with Dovid Malka Meshicha at the head, since even beforehand (on the Shabbos day), we shall go “with the clouds of the heavens” to our holy land, to Yerushalayim the holy city, to the Temple Mount, to the Holy Temple, and to the Holy of Holies.

(From the address of 10 Teives and Shabbos Parshas VaYechi 14 Teives 5752; Seifer HaSichos 5752, pg. 242-243)