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 Rayatz’s eternal life, “hu ba’chayim.” * Source materials compiled by Rabbi Shloma Majeski. Translations are in bold. Underlining is the emphasis of the compiler.
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.
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.”
***
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 – an 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.
(Seifer HaSichos 5752, pg. 242)