With regard to the unique situation in which we find ourselves, starting from Chaf-Zayin Adar 5752, ten years ago, and the entire period that followed, until Gimmel Tammuz, regarding which every one of us without question wants to know the truth with all his heart - what do these things mean, what is happening here, and the most important and relevant matter for us, what does all this tell us and what is demanded from us at a time like this?

In the sichos from 3 Shvat and Shabbos Parshas Bo 5752, and particularly the shocking sicha from 9 Adar Rishon 5752, the Rebbe himself asked in effect, "Who are we and how can we possibly understand what G-d does, in particular, in connection to the leader of the generation?"

However, we can not be exempt from involving ourselves in this matter with an unceasing fervor, since it is obvious that something is required of us here, and the question is: What is that something? With this in mind, we have searched the Torah and tried to find the explanation of what is happening here and what is being asked of us. Even though it is clear that no explanation will help, nevertheless, we want to see our King, our Moshiach, standing and revealed before us all and redeeming us in actual deed with the true and complete Redemption, now - without p’shetlech!

Therefore, as we do each week, we start with a chassidic story:

The city of Nevel, while most of its residents were not particularly great intellectuals, but very simple people, was filled and saturated in the ways of chassidus. It is told that the Rebbe Rashab implied reference to it in the verse, "Halleluhu b’nevel" (Give praise to Him with the harp) and as is well-known in the saying (of the Rebbe Maharash, I believe) that "a simple butcher from Nevel is more precious that an intellectual from Kremenchok…"

Our story is about two chassidim from Nevel, who traveled to the Rebbe Maharash. One was most learned and scholarly. His friend, however, was a very simple man.

The scholarly chassid went into the Rebbe first and requested a seider for his avodas Hashem.

The Rebbe told him, "When you daven, always keep your hand in the siddur. Always be strict about davening from the siddur and pay attention to what you are saying!"

The young man, who apparently didn’t consider himself a simple chassid, was perplexed to hear the Rebbe give him a "seider avoda" which seemed to be suited more for simple people. He tried to explain to the Rebbe that when he covers his face with his tallis and davens with his eyes closed, he can daven with more kavana.

"Fool!" the Rebbe said, "and what will your kavana be then? - ‘Halleluka’ on the log?"

The young man was startled by the Rebbe’s answer and didn’t understand at all to what his words could be hinting: What connection is there between Halleluka and a log?

He turned to the elders of the chassidic community and to a variety of meivenim with the Rebbe’s answers, but none of them succeeded in understanding the hidden meaning of the strange words.

Finally, after all his efforts to delve deeply into the matter had failed, the young man remembered something that had happened to him in the past. Once, when he was davening Shacharis, he began walking back and forth in the beis-midrash. While doing so, as he reached the recitation of the Psalms of "Halleluka" in the P’sukei D’Zimra, he noticed a long log that had been placed on the floor. Without paying attention to what he was doing, he decided (albeit through a lack of knowledge) to begin reciting the Psalms of "Halleluka" at one end of the log and to finish them at the other end, and so he did.

He then understood what the Rebbe was talking about. Since he was not satisfied with the "simple" service of davening in the siddur and paying attention to what he is saying, but instead began looking for more "lofty and supernal" modes of services, the Rebbe made him understand what is truly relevant for him. He now saw that his "lofty and supernal" avoda was nothing more than "Halleluka" on the log.

Afterwards, his friend, the simple Jew, went into yechidus and requested a bracha.

The Rebbe told him, "Whenever you have free time, you should always read the "Ivri Taitch" (the Yiddish translation of the Tanach).

Being a simple Jew, he didn’t try to understand the reason why. He immediately obeyed the Rebbe without objection. At every free moment, he would read Tanach with the "Ivri Taitch" translation into Yiddish.

Not long afterwards, the simple chassid came home on one of the long winter nights, took off the thick winter coat he was wearing, and without noticing, tossed it onto the baby’s bed at the other side of the room. After he sat down for a while to rest and speak with his wife, he went to check on the baby. When he picked up the coat that lay there, he was shocked to see the baby lying in his cradle, motionless!

It was apparent that the thick fur coat, which had been placed accidentally on the baby’s face, had blocked his air passages. As a result, the baby suffocated due to a lack of breathing.

The mother desperately ran to bring the doctor. But until the doctor would arrive, precious time would be lost, and by then it might be too late, ch’v.

When the mother arrived with the doctor, both fearful that perhaps there was nothing that could be done, ch’v, they were surprised to find the father, sitting and playing with the baby, who appeared completely fine.

The father told them that ever since the Rebbe had instructed him to read Tanach with the "Ivri Taitch," he had done so at every opportunity. Recently, he had read the part about the prophet Elisha and the son of the Shunamit (from the Haftora of Parshas VaYeira), where Elisha remained alone with the woman’s dead child. He placed his mouth on the baby’s mouth and his eyes on the baby’s eyes and blew with his mouth, etc., until the child was restored to life. As he realized the danger to the life of his son, who by now had turned blue and appeared virtually lifeless, ch’v, he decided that he would do so, as well. He leaned over the baby’s body, breathing into his mouth the entire time (as if he had passed a course in resuscitation and artificial respiration…) until the baby had been revived back to life, reminiscent of the story with Elisha…

Thus the Rebbe’s words were fulfilled in their simplest sense, as the father succeeded in saving his baby boy, who went to live many long and good years.

***

Now, in general, we cannot rely upon verses in Tanach to provide interpretations for us regarding the unique circumstances in which we find ourselves today. It is obvious that the Torah has clear instructions throughout for every possible situation, yet we lack the tools to derive for ourselves these instructions from the words of the Written Torah on how we must conduct our lives, as we might make an error.

In particular, when discussing the words of the Neviim, most of which were said allegorically, it is extremely difficult for us, limited as we are, to grasp their true deep meaning. What do we do when we want to know what the Torah is trying to instruct us? When it is a matter of halacha, we turn to the s’farim written by halachic authorities. In manners of proper conduct, it is imperative to delve deeply and precisely ("If only [they] would be strict…") into the words of the Rebbe shlita MH"M, in order to understand them to the fullest and find within them the answers to all the questions regarding what is required of us at a time such as this.

Nevertheless, when we find explicit words in their most simple interpretation in verses which refer clearly to Melech HaMoshiach, many of which are brought, quoted, and explained on numerous occasions in maamarim, sichos, and igros kodesh of the Rebbeim, specifically the Rebbe MH"M (although some commentators interpret them in reference to the entire Jewish nation or the Prophet Yirmiyahu, etc., the Rebbeim [almost] always bring the interpretation of our Sages which refers to Melech HaMoshiach), this is a source of much strength and encouragement which can teach us a great deal.

This is particularly so when the Rebbe shlita speaks regarding learning about Moshiach and the Redemption (especially in the sicha from Shabbos Parshas Tazria-Metzora 5751), and he directs us, first and foremost, to the Written Torah, as "all the Prophets are filled with this matter."

Therefore, when we want to know what’s going on here and what is demanded of us today, in addition to all the aforementioned, we must study in greater depth and precision the words of the Rebbe shlita, in particular, the D’var Malchus (as emphasized on numerous occasions in this column). Sometimes we also simply need to open the Tanach with the "Ivri Taitch" and read what the Prophet says in those verses which speak about Melech HaMoshiach in their simplest interpretation.

And this is exactly what we will try to do in these next several lines, in connection to the unique period which began on Chaf-Zayin Adar with everything that has happened since then. We will not add a single word into what was said by Yeshayahu, the Prophet of the Redemption. (Even the very name Yeshayahu refers to the awaited yeshua [salvation] and Redemption. It stands to reason, according to what the Rebbe shlita has taught us throughout the years, that the fact that the following passage comes from Chapters Nun-Beis and Nun-Gimmel is by no means coincidental…) The parenthetical sections come from the Metzudos commentary and are brought only in those places where it is very difficult to understand the straight Biblical text.

So says the Prophet Yeshayahu (52:13 - 53:12):

What did we just read here? The Prophet is telling us in its simplest interpretation about the revelation of Melech HaMoshiach. First, he emphasizes that he is of the loftiest level - "he shall be exalted and extolled, and be very high," more than Avrohom, Yitzchak, and Yaakov, Adam HaRishon, and Moshe Rabbeinu, as explained in chassidus and based on the Midrash.

However, afterwards, he suffers tremendous afflictions, and becomes ill and broken, to the point that "One might say that he has no rule, no strength, no courage." But not only that, he "was numbered with sinners" - "he was counted among the sinners and heretics who brought upon themselves shame and G-d’s wrath." It appears as if he, ch’v ,"was despised and rejected of men" and all other descriptions of lowliness in the passage.

The Prophet also emphasizes for us (as the Rebbe shlita also emphasized on numerous occasions) that this is not his problem. From his point of view, he is completely higher than all this. However, he allows himself to suffer our illnesses, our pain, and our sins. He accepts it all upon himself lovingly in order to save and redeem us and in order that "we have been healed due to his injury (wounds)."

The passage continues and explains the state of his health, in particular with regard to his speech - "he did not open his mouth like a lamb to the slaughter; and as a sheep is silent before her shearers, so he did not open his mouth." (It is possible that the repetition of the phrase, "he did not open his mouth," alludes to the two occurrences on Chaf-Zayin Adar, 5752 and 5754.)

As we look further, we see that it even intimates, ch’v, that "he was cut off from the land of the living" - "for in the end, he was cut off from the land of the living, as the hardships were the reason to hasten his passing." Not only that, but "he made his grave among the wicked" - "he gave himself over to be buried with the wicked," "he has poured out his soul to death" - "for pouring out and forsaking his soul."

In addition, the verse states clearly as if with simple "Ivri Taitch" - without allusions, deep interpretations, or mysterious allegories - that the bottom line simply is that "he is alive" literally - "he shall see his seed, he shall live long, and the desire of G-d will succeed in his hand."

Does anyone have another explanation other than he actually exists "physical body and soul," and that one can and should say "shlita" - "that he should have long life" - in reference to him? These are the literal words as written: "he shall see his seed, he shall live long, and the desire of G-d will succeed in his hand."

What does all this tell us, when we know that this is the situation to which it is referring? What is demanded of us at this time? We will not hesitate to refer back again and again to the famous parable that the Rebbe shlita mentioned in the maamer from Motzaei Shabbos B’Reishis 5738 (when he was in a state of "he has borne our sicknesses"). This is a parable explained at length by the Mitteler Rebbe in the preface to "Shaar HaEmuna" in his seifer Ner Mitzva v’Torah Ohr.

Here is what he writes:

Until here, the holy words of the Mitteler Rebbe.

As was said, it is demanded of "a son who is wise and faithful with all his heart and comprehends that the concealment is not real," that "he will constantly search for the father down every road. And even if he does not find him, he will neither cry nor express his soul’s sense of hopelessness. On the contrary, he will always ask for him with all his heart and look for him down every path in search of his father’s footsteps, wherever the father was accustomed to go. And even if he doesn’t find the father down these paths, he will be joyous in his soul, certain that he remains on his father’s path, he will definitely find him..."

It is demanded from us that we withstand the test - to believe, to know clearly, and to instill with full force in anyone who is prepared to listen, the belief that "There is a Rebbe!" The Rebbe shlita MH"M is alive and exists - literally, even if we do not see this with our physical eyes.

This entire generation has the tremendous privilege and absolute obligation to obey his instructions; to request his advice and to fulfill it, to believe in his prophecies, including the main prophecy - "not just as a wide man and a judge, but as a prophet, which indicates a certainty" - the prophecy of "Here this (pointing with the finger and saying "this") is Moshiach coming"; to accept upon ourselves to do everything, all of us, to accept his sovereignty; "to greet our righteous Moshiach in actual deed in order that he can fulfill his mission to take the Jewish people out of the Exile" (Shabbos Parshas Chayei Sara 5752).

And in particular, through the declaration whereby we establish this fact and act towards the full revelation, for all to see, of the true and complete Redemption, immediately, mamash, NOW!