~ Tishrei Days ~The Torah of Mashiach

Dear Shaliach whjha

As chassidim, we have the obligation and privilege of fulfillingthe Rebbe’s request to make Moshiach a reality, to “live withMoshiach,” by learning Inyonei Geulah U’Moshiach. As Shluchim,it is our mission to bring this learning to all those with whom wecome in contact.

Our latest project, Moshiach – Day by Day, will help you do justthat. Moshiach – Day by Day lets you learn inyonei geulah in whichyou can then tailor it for your baalei batim in an ofen hamiskabel.By providing you with a brief Moshiach thought you can then shareit in shul or before a class.

Inside, you’ll find the Moshiach – Day by Day for the month ofElul. We are currently working on the rest of the year. To maximizethe effectiveness of this project, we need your input. Please sendyour suggestions to: Chaim@MoshiachCampaign.com.

The thoughts were adapted by Rabbi Binyomin Walters. Specialthanks to Rabbi Meir Hecht for coordinating this project.

We’d like to extend our gratitude to the Vaad of the KinusHashluchim, and specifically to its chairman, Rabbi MosheKotlarsky, for his generous assistance and guidance.

Thank you and Hatzlocha Rabbah!

The International Moshiach CampaignTishrei, 5772

A PROJECT OF THE KINUS HASHLUCHIM

A DIVISION OF MERKOS L’INYONEI CHINUCH.

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Constant Renewal

Today is Rosh Chodesh—the New Moon. Just as the moon renews itselfevery month, each of us must constantly experience personal renewal, as wellas bring something new into the world around us. These are related, becausewe experience our greatest personal growth through working to make theworld a better place.

Mashiach and the renewal he will bring to the world, is also associated withthe New Moon. Therefore, every month on the New Moon, the spark ofMashiach in each of us is revealed. We must use each New Moon—and everytime of renewal in our lives, as a springboard for personal and global change.By doing this, we will achieve the ultimate renewal of the Redemption.

(See Sichas Erev Rosh Chodesh Kislev, and Toldos, 2 Kislev, 5752, sec. 1)

Mashiach’s Answer

The Baal Shem Tov related the following incident in a letter:

On Rosh Hashanah I elevated my soul to the higher realms... I went higher andhigher until I reached the chamber of Mashiach, where he teaches the Sages of theTalmud, the Righteous, and the Seven Shepherds...

I asked Mashiach, “When will the Master [Mashiach] come?” He answered me,“Know: When your teachings are publicized and revealed in the world, and yourwellsprings are spread far out....”

(Keser Shem Tov, pg. 1.)

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Give it Everything We’ve Got

Anyone that wishes to hasten the Redemption... must work with all of hisstrength and ability, and even more than his ability, to spread the wellspringsof the Baal Shem Tov—the teachings of Chassidus with its directives and modeof conduct. This must be done both in one’s immediate surroundings and tothe farthest reaches of the world; as Mashiach said, the wellsprings must bespread far out. Every single action in this regard draws nearer the actualRedemption.

(See Igros Kodesh vol. 10, pg. 381)

Walk for Redemption

May your springs be dispersed abroad, and courses of water in the streets.(Mishlei 5:16)

Mashiach told the Baal Shem Tov that he will come “When your wellspringsare spread far out.” In simple terms, this means that our faith must permeateour entire being—to the point that even when we go far out into the world,it is clearly recognizable who we are and what we represent. This inner strengthand conviction reveals the essence of our soul—our spark of Mashiach, whichfrees us from exile and brings Redemption.

(See Likkutei Dibburim, Simchas Torah 5690, ch. 17, sec. 32.)

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The Zohar

The prophet Elijah (Eliyahu) informed Rabbi Shimon bar Yochai: Many peoplewill be sustained by your book [the Zohar] when it is revealed below in the lastgeneration at the end of days. As a result of this [Mashiach will come, fulfillingthe verse] (Leviticus 25:10), “You shall proclaim liberty throughout the land...”

(Tikkunei Zohar, Tikkun 6, end.)

Even though the Zohar and other such teachings were available for hundredsof years, they will not have their effect until the final generation beforeMashiach. Only at that time will the full depth of these teachings be explainedand understood. Even though learning these teachings always brings merit,their true affect is only achieved through proper understanding.

(Kisei Melech, ibid; See Kuntres Inyono Shel Toras HaChassidus, Apendix I, pg. 25, note 3.)

Preparing Our Hearts

G-d will send the prophet Elijah [Eliyahu] to inspire Israel to be upright andprepare their hearts [for Mashiach]...

(See Mishna Torah, Shoftim, Melachim, 12:2)

One of the reasons that Chassidus is revealed in these generations is toprepare us for Mashaich. However, we only prepare for Mashiach when westudy in a way of complete understanding—understanding that (in the wordsof the Zohar) “sustains” us.

For this it is not enough to simply grasp the basic points of Chassidus—rather, the idea must be chewed over thoroughly, each piece thoroughlydigested and integrated into our being. When our learning fills us with lifeand vitality, we taste Mashaich.

(See Likkutei Sichos vol. 30, pg. 172-4)

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Be a Righteous Judge

Not according to the sight of his eyes shall he judge, nor shall he rebuke accordingto the hearing of his ears. With righteousness he shall judge the poor, and withequity shall he rebuke the meek of the earth.

(Isaiah 11:3-4)

Mashiach and Chassidus are compared to light and vessel—body and soul.By the Torah’s description of Mashaich, we can see how to learn Chassidus,and the effect it must have on us—to prepare us for Mashiach.

We are told that Mashiach will not judge people simply by what he sees andhears—not simply on their actions. Instead, Mashiach will understand eachperson and what led him to live the life he lives and what circumstances hinderhim from fulfilling his true potential. Mashiach will uncover the source of theproblem and find a solution.

So too, learning Chassidus must teach us to understand each other. Insteadof judging a person’s actions, we must see what is leading him to act this way,and do whatever we can to correct this and lead him back to a proper life. Inthis way, we prepare ourselves and the world for the time when Mashiach willjudge in righteousness.

(Likkutei Dibburim, Simchas Torah 5690, ch. 18, sec. 47.)

The Tool that Brings Mashiach

The reward of a mitzvah is the mitzvah itself.(Avos 4:2)

Mashiach is the reward for the study of Chassidus, and Chassidus is the toolthat brings Mashiach. In reality, Mashiach and Chassidus are one—like twosides of one coin. The more we learn Chassidus, the more we internalize andbegin to experience Mashiach.

(See Kuntres Inyono Shel Toras HaChassidus, pg. 4)

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Living a Full Life

Today marks the anniversary of the Mitteler Rebbe’s birth and passing.

The Holy One Blessed be He gives the righteous full years—complete to the veryday of the same month.

(Talmud, Rosh Hashana 11a; Sotah 13b; Kidushin 38a)

The Mitteler Rebbe is unique that his birthday and passing are on the sameday. Although all of the righteous merit “full” years spiritually, this is notusually expressed physically in the actual date of their passing. The MittelerRebbe merited this, because he exemplified the union of spiritual and physical.He dedicated his life to explaining the teachings of Chassidus at great lengthso that it may be fully understood by the physical mind.

We must all increase in learning of Chassidus in the Mitteler Rebbe’s styleof broad understanding. In addition, we must bring everything that we learninto action—uniting the physical with the spiritual. By doing this, we preparefor the time of Mashiach, when the physical and the spiritual will unitecompletely.

(See Sefer HaSichos 5752 pgs. 134-153)

A Peaceful Redemption

Today marks the anniversary of the Mitteler Rebbe’s liberation from prison inTsarist Russia, after being libeled by those opposed to the teaching of Chassidus.Like his father, the Mitteler Rebbe was released while reciting the verse from Psalms(55:19), “He redeemed my soul in peace…”

When Mashiach comes there will be an essential peace that transcends thepossibility of war. At that time, G-d’s Essence will be revealed in the entireworld. As a result, everyone and everything will be united as one—with nopossibility for conflict.

We can begin to experience this now by revealing the essence of our soul—our yechida. When we commit to G-d on this level our entire being becomesG-dly, leaving no room for internal conflict. The ultimate perfection of thispeace will be when Mashiach comes.

(See Shaarei Teshuva vol. 1, Shaar HaTefilah, ch. 11, pg. 100)

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The Long, Short Way

R. Yehoshua ben Chananya said… I was once traveling when I saw a child sittingat a fork in the road. I asked him, “which way leads the city?” He answered me,“This way is short, but long. The other way is long, but short.” I took the “short,but long way” and when I reached the city, I found it surrounded by gardens andorchards [blocking the way]. I returned and said to the child, “My son, didn’t yousay this way is short?” He replied, “But didn’t I tell you this was is long.”

(Eiruvin 53b; see Eicha Rabbah ch. 1 sec. 19)

Using faith alone is the “short” way to serve G-d, but in the end it is “long”because it only involves the soul, but the body remains an abstacle. Theultimate goal—entering the city—can only be achieved through working tobring our faith into the human mind, to elevate our nature. The path ofunderstanding is longer, but it is free of obstacles and is the only way toultimately succeed in refining the world, which will bring the perfection ofMashiach.

(See Torah Menachem, 5719, Bishalach 19 Kislev, sec. 23-24.)

Learn from Experience

There is no one as wise as one who learns from experience.(Akeida, Noach, shaar 14:3; Maavar Yabok, shaar 2.)

The true test of understanding is practical application. When a person’slearning affects his daily life, and helps him overcome life’s challenges—thisproves that he truly understands. This is compared to a lever, which lifts anentire structure from the bottom. So too, by bringing what we learn intopractice, we raise our entire being to a completely higher level—including ourunderstanding and our faith.

It is true that studying about G-dliness in Chassidus brings Mashiach, butwe must fully understand and internalize what we learn, which can only occurthrough practice.

(See Torah Menachem, 5719, Bishalach 19 Kislev, sec. 23-24.)

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Identify Your Identity

Today, we only experience G-d’s external manifestation. When Mashiach comes,G-d’s inner Self will be revealed.

(Pri Eitz Chayim, Shaar HaKeriyas Shemah, ch. 15; see Likkutei Sichos vol. 19, pg. 247.)

G-d’s external manifestation allows for the perception that something isseparate from G-d. In exile, we perceive even the highest spiritual levels andeven Torah and mitzvos as something separate from G-d. Mashiach will revealG-d’s inner Self and Essence. This means that we will no longer see Torah,mitzos, the world, or ourselves as something separate, but as a One with G-d.

Through learning Chassidus, a person can completely invest himself in Torahand mitzvos to the point that he becomes one with Torah and Mitzvos.

(See Likkutei Sichos, vol. 19 pgs. 245-9)

A Joyous Union

Today marks the wedding anniversary of the Rebbe and his wife, RebbetzinChaya Mushka.

Husband and wife constitute a single entity and share a single soul… Thisexplains the tremendous, unparalleled joy of marriage. Two half-souls, separatedat birth and raised in different homes, different communities, perhaps even differentcountries, are being reunited by the power of “He who sits and matches couples.”

(Rebbe, in an address, May 1984)

In a similar vein, the Joy of Mashiach is compared to a wedding. Mashiachwill unite every aspect of creation with its inner soul. When the soul isrevealed, it becomes apparent that everything is in essence one—only separatedby body and external form. Then, everything in creation will unite and jointogether as one, becoming G-dliness. This union creates tremendous joy—like the joy of marriage—only on a greater scale, for Mashiach joins all ofcreation in union.

(See Keser Shem Tov, pg. 1.)

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To Know G-d

The Rebbe Rashab commented on the saying, “If I knew G-d, I would be G-d”—through the study of Chassidus, “I both know and experience G-dliness.”

(Sefer HaSichos, Keitz 5700, pg. 26ff.)

G d’s Essence cannot be grasped intellectually. As long as we are separatebeings from G-d, it is impossible to know Him. Therefore, we can only graspand experience G-dliness when it permeate our lives and transform everythingaround us into something G-dly.

Only by learning Chassidus, the Torah’s Essence, in this manner do we graspthe Divine Essence. This revelation of G-d’s Essence is synonymous with theRedemption.

(Kuntres Inyono Shel Torah HaChassidus, pg. 22-3.)

Faith and Understanding

The Baal Shem Tov shows us the proper way to serve G-d. The Alter Rebbe showsus how we can actually achieve this.

(HaTomim, vol. 2, pg. 76b; Sefer HaMaamarim 5708 pg. 292)

Chassidus reveals our Divine Essence in two stages: 1.) It reveals our faith inG-d. This gives us a taste and view of the perfection of Mashiach, but itremains beyond us. This was accomplished by the Baal Shem Tov. 2.) Bybringing our faith into understanding, so that we see the unique G-dlyexpression in every aspect of life. Through this Mashiach becomes somethingthat permeates every aspect of our being. The Alter Rebbe initiated this stagewith Chassidus Chabad—founded on understanding.

We can only fully internalize and “spread out” the teachings of Chassidus bylearning and understanding. Faith alone will only give us a taste of Mashiach,but will not bring Mashiach down to earth.

(See Likkutei Sichos, vol. 19 pgs. 245-9)

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In The Proper Time

He [G-d] has made everything beautiful in its proper time.(Koheles 3:11)

Adam was worthy that the Torah be given to him, but G-d said, “I will giveit instead to your children,” because G-d does everything in its proper time.

How is it that the deepest secrets of the Torah will be revealed andunderstood by the last—and lowest—generation? If the earlier generationsdid not merit these secrets why will we?

The answer is that it is true that they were worthy; nevertheless, it was notthe proper time for these matters to be revealed. The purpose of the Torah isto guide us in our life. The final generation of exile is charged with the task ofcompleting the refinement process—to transform the deepest darkness intothe brightest light. This unique task requires that we understand the deepestsecrets of the Torah. Therefore, G-d reveals these secrets now, so that we cancomplete our task and bring the complete Redemption.

(See Kuntres Inyono Shel Toras HaChassidus, Apendix I, pgs. 26-7)

Strength from Opposition

When people are fighting or wrestling, and one begins to gain the upper hand,the other side redoubles its efforts and exerts all his strength to overcome hisadversary. So too, when the forces of good gain the upper hand, the forces of evilexert extra strength...

(Tanya, Likkutei Amarim, ch. 28)

The closer we come to Mashiach, the more fiercely the forces of evil opposeour efforts. Therefore, in order to overcome this ever-increasing challenge, G-d gives us new strength and abilities, by revealing the Essence of the Torah—the teachings of Chassidus.

By studying these teachings, we reveal how everything is One with G-d, andautomatically all opposition disappears. In this way, Chassidus is only revealedwhere and when it is truly needed—to complete the process of making theworld a home for G-d.

(See Kuntres Inyono Shel Toras HaChassidus, Apendix I, pgs. 27-8)

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Secret Allies

Today marks the anniversary of the Alter Rebbe’s liberation from prison in TsaristRussia, after being libeled by those opposed to the teaching of Chassidus. After hisrelease, the Alter Rebbe began explaining Chassidus at much greater length andwith much clearer explanations, beginning a new phase, which in many waysinitiated the path of Chabad Chassidus. This day is considered the Rosh Hashanahof Chassidus.

The Alter Rebbe relates about his release:

While I was reading from Psalms the verse “He redeemed my soul in peace,”before beginning the following verse, I emerged in peace by an act of the G-d ofpeace.

He redeemed my soul in peace from the battle that came upon me, because of themany [people who] were with me.

(Psalms 55:19)

In this verse, King David declares that he merited winning his battles becauseof the many who prayed on his behalf—including those on the opposing side.This verse can also be understood to refer to Mashiach, who is called after hisfather David. Mashiach will wage the “wars of G-d.” In this sense, the verseteaches us that even those who are scattered in exile among the “many” nations,even those who find themselves for one reason or another in an enemy camp—they are still “with me.” Their essence (the yechida) remains pure and readyfor Mashiach.

By spreading the wellsprings of Chassidus—as the Alter Rebbe began to aneven greater extent on the 19th of Kislev, we spread awareness of G-dliness tothe world. This prepares the world for Mashiach, and reveals every person’sessence—the part of them that is always with Mashiach.

(See Sefer Hasichos 5752, pg. 168-70)

Good Resolutions

On this day the Alter Rebbe’s most fundamental work laying down thefoundations of Chassidus—the Tanya —was printed for the first time.

It is written (Psalms 55:19), “He redeemed My soul in peace from the battle thatcame upon me...” The Holy One, blessed be He, says: If a man occupies himselfwith Torah study and with works of charity and prays with the congregation, Iconsider it as if he has redeemed Me and My children from among the nations ofthe world.

(Talmud, Berachos 8a.)

Each of us must take what we learn in Chassidus and spread it intoresolutions in “Torah study, works of charity, and prayer.”

(See Sefer Hasichos 5752, pg. 172)

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Removing Restrictions

The Arizal says: In these later generations, it is an obligation to publicize theTorah’s secrets.

(Tanya, Igeres HaKodesh 26, pg. 142b)

In the past, there were restrictions and limits on learning the Torah’s secrets.However, these regulations are not because the knowledge itself is forbidden.On the contrary, the entire Torah, including its deepest secrets, is every Jew’sinheritance. Furthermore, every Jew is required to study the entire Torah,including its secrets. Rather, the concern is that most people are not able tounderstand these matters, and so this study can bring harm.

However, in the time of Mashiach, the mains study will be the Torah’s secrets.At that time, this wisdom will be accessible to everyone in a way that they willbe able to study the Torah’s secrets properly. Likewise, as we approach the timeof Mashiach, we are now able—and we are obligated—to begin this study andto make it as widely available as possible.

(See Likkutei Sichos vol. 30, pg. 171)

The Key to Understanding

The glory of G-d shall be revealed, and all flesh shall see it together…(Isaiah 40:5)

Chassidus has opened the gates of understanding so that it is within man’scapacity to attain the loftiest and most profound levels of understanding—literally to the point that the idea can be experienced tangibly with actual senseperception.

One only has to desire this truthfully and to exert oneself truthfully. Truthis the key that opens all the locks of Divine understanding.

(Likkutei Dibburim, Simchas Torah 5690, ch. 16, sec. 13.)

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Don’t Be Shy

With equity shall he rebuke the meek of the earth…(Isaiah 11:3-4)

Mashiach will rebuke the meek for not standing up for truth and influencinghis neighbor. When a person adopts an attitude of humility and argues, “Whoam I to arouse my fellow? What kind of a spokesman am I?”—this is a mostdestructive humility. It is on account of this that the meek are worthy of beingsternly rebuked.

Daily experience teaches us that when someone seeks to arouse his fellow ina positive direction—to set fixed times for Torah study, to do a mitzvah, togive charity, to support scholars, and so on—such conversations have an effect.Mashiach will teach everyone to stand strong for truth and to speak openlyand with conviction.

(See Likkutei Dibburim, Simchas Torah 5690, ch. 18, sec. 48.)

A New Generation

In the generation of Mashiach, even young children will study the innerdimensions of the Torah.

(Zohar I, 92b)

Everything that will be in the time of Mashaich depends on our efforts now.Therefore, we must raise a generation where even young children study theinner dimensions of the Torah. In this way, we prepare for the generation ofMashiach.

(See Likkutei Sichos vol. 3, pg. 1006)

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Olive Oil

These days of Chanukah were established as a festival of praise and thanksgiving.(Talmud, Shabbos 21b)

The miracle of Chanukah celebrates religious freedom, symbolized by pureoil and candle light. The darkness and oppression of exile cannot destroy ourspirit. Instead, like crushing an olive, light-giving oil is produced. Similarly,the darkness of exile exposes the G dly essence of the Torah and of each of oursouls. Then, by studying and teaching the Torah’s essence, we create a G-dlylight that wards off darkness and religious persecution, and prepares the worldfor Mashiach.

(See Sefer HaSichos 5752, vol. 1, pg. 195; Sichah 19 Kislev 5744.)

Spreading Light

The primary miracle of Chanukah was with the oil, which symbolizes theinnermost secrets of the Torah. Yet, the miracle was not simply finding theoil, but that the oil is lit. Likewise, we celebrate Chanukah by lighting candlesof oil giving light to the outside.

The revelation of the Torah’s secrets must illuminate a person’s entireexistence, his every fiber, and be expressed “outside” in his actions.

(See Sichas 19 Kislev, 5744, sec. 4)

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Beyond the Letter of the Law

Our Sages taught: The law of Chanukah requires that we light one candle eachnight, those who are zealous light one for each person, and the most beautiful wayis to light one candle the first night and increase the lights every night.

(Talmud, Shabbos 21b.)

On Chanukah it has become accepted custom of all Jews to perform themitzvah in the “most beautiful way,” far beyond the letter of the law.

In Talmudic times, going beyond the minimum letter of the law wasconsidered an act of extra piety. In our times, however, because of theincreasing intensity of darkness in the world, more light was needed—and theconcept of going beyond the minimum has now been incorporated as part ofJewish law.

Achieve personal liberation demands that one go beyond the minimum law.This is an intrinsic aspect of celebrating the liberation of Chanukah, andachieving the complete liberation of Mashiach.

(See Sichas 19 Kislev, 5744, sec. 4)

A Different World

In this world, when a person goes to gather figs on Shabbos, the fig says nothing.But in the Time to Come, if a person goes to gather a fig on Shabbos, it will cryout and say, “It is Shabbos today.”

(Midrash Tehillim 73)

When Mashiach comes, not only will Jews understand G-dly matters, but“the world will be filled with the knowledge of G-d.” This means that evenworldly matters, such as one’s personal, mundane affairs, must be permeatedwith G-dly awareness. We must come to see how Torah and G-dliness arerelevant in every aspect of our lives.

(See Sichas 19 Kislev, 5744, sec. 3)

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The Quick and Easy Way

The purpose of exile is to refine and elevate the sparks of G-dliness hidden in theworld. When we finish this refinement, Mashiach will come.

(See Torah Or, Vayeishev 27d.)

We can refine the G-dly sparks in creation by fighting and wrestling withthe darkness and concealment of the physical world until we nullify it—butthis requires much effort and a long time.

The quick and easy way to change the world is by spreading the wellspringsof Chassidus. This way is peaceful, because when the inner dimension of theTorah is revealed, the opposition itself recognizes the truth and is transformedautomatically.

(See Hisvaduyos 5745 vol. 2 pg. 805)

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Quality of Life

Pharaoh asked Yakov, “How old are you?” Yakov answered, “...One hundred andthirty years, the days of my life have been few...”

(Genesis 47:8-9)

When Pharaoh asks Yakov how old he is, Yakov says that he lived 130 years,but his days were few. Yakov was not saying that 130 years is a short time,rather he was speaking of the quality of his days. Specifically, Yakov felt thathis days were lacking, because he was missing the Redemption.

As Yakov and the Jewish People entered Egypt—the first exile—heimmediately told Pharaoh that we are not here to simply exist and live a goodphysical life. We must live a G-dly life of meaning and purpose. We are hereto transform and elevate the world to a G-dly place.

(Sefer HaSichos 5752, Mikeitz, Shabbos Chanukah, pgs. 205-6)