MOSHIACH
& GEULA |
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Moshiach
Yom Yom: 21-27 Shvat
Merkaz Shiurei Torah - Chabad
21
Shvat: In The Merit Of Righteous Women
Our
Sages say, “In the merit of the righteous women of that generation
Yisroel was redeemed from Mitzrayim.” So too, concerning the future
Redemption — about which it says, “As in the days of your leaving
Mitzrayim, I will show you wonders” — it will be in the merit of the
righteous women of that generation, as our Sages say, “The generations
are only redeemed as a reward for the righteous women of the
generation.” Especially in light of what is explained in the writings of
the Arizal — that the generation of the Redemption will be a
reincarnation of the generation that left Mitzrayim. Accordingly, the
righteous women of our generation, in whose merit we are redeemed, are the
very same righteous women in whose merit we left Mitzrayim.
Furthermore,
the greatness of Jewish women is emphasized (not only in the context of
bringing the Redemption, but more importantly) in the context of the
Redemption itself. Kabbala and Chassidus explains that in the future, the
advantage of sfiras ha’malchus (i.e., the mekabel, woman)
will be apparent. Indeed, its source is higher than all the sfiros
(i.e., the mashpia, man), as it says, “nekeiva t’soveiv
gever” (the female will surround the male) and “eishes chayil
ateres baala” (a valiant woman is a crown to her husband). (Sichos
Parshas Bo (6 Shvat), B’Shalach (13 Shvat), 5752, edited)
22
Shvat: The Histalkus Of Rebbetzin Chaya Mushka, a’h
The
third era is after the passing of the daughter of the Rebbe Rayatz on the
22nd of the eleventh month (22 Shvat, 5748)…After 22 Shvat begins the
final stage in preparing the world (as a dwelling place for Hashem in the
lower realms) for Redemption...The completion of this matter comes about
through — and as a reward for — Jewish women and girls...From this we
learn something relevant to Jewish women and girls in general, and
especially to the shluchos tichyena of the Rebbe Rayatz, who
gathered here from around the world for the International Shluchos
Convention…that in our times, the final moments before the Redemption,
[it is necessary] to inspire themselves and all Jewish women and girls
about the great privilege that Jewish women and girls have to immediately
bring about the true and complete Redemption. Indeed, the Redemption comes
about “as a reward for the righteous women of the generation.” (Sichos
Parshas Yisro, 20 Shvat, Monday night Parshas Mishpatim, 22 Shvat 5752)
23
Shvat: The Sun And The Moon
The
sun and the moon as they are manifest in the sfiros correspond to z’eir
anpin and malchus. However, in a more a sublime sense, the sun
and the moon correspond to the Holy One, blessed be He (as it says, “shemesh
Havaya”), and the Jewish people (“who resemble the moon”)
respectively. And as cited above (in the beginning of the maamar)
from the drushim [of the Rebbeim], the verse, “And you will be
remembered (when it is noticed that) your seat will be empty” (Shmuel 1:
20:18), alludes to this. “Your seat will be empty,” refers to Dovid,
who is compared to the moon, as are all Jews. The moon is a parable
(because of its waxing and waning) of the bittul of the Jewish
people. Through that bittul, “you will be remembered.” Hashem
reminds Himself, so to speak, of the Jewish people and redeems them. (Seifer
HaMaamarim Meluket, Vol. 6, p. 28)
24
Shvat: Rachamim And Redemption
Through
the revelation of the 13 Attributes of Mercy, which are higher than the sfiros),
sins are nullified. Since sins are the reason for Exile (“because of our
sins we were exiled from our land”), the true and complete Redemption
comes immediately, since “The Torah promises that ultimately the Jewish
people will do teshuva at the end of their Exile, and immediately
they will be redeemed.”
This
is especially so after “all endpoints have been reached,” and they
have already done teshuva...[Thus] it is absolutely certain that
“immediately they will be redeemed.”
In
addition, the concept of mercy (the 13 Attributes of Mercy) is associated
not only with the nullification of the reason for Exile, through which the
Redemption comes, but also with the Redemption itself. The
Redemption itself will be in a manner of mercy, as it says, “I will
gather you with great mercy.” (Sicha
Thursday Parshas VaYechi, 10 Teives 5751, edited)
25
Shvat: The Meanings Of Miyad
May
the true and complete Redemption through Moshiach Tzidkeinu come in
actuality and teikef u’miyad mamash (in this very instant)...with
all the meanings of “miyad,” including the acronym of Moshe,
Yisroel (the Baal Shem Tov), and Dovid (Malka Meshicha).*
*More
particularly, as it applies to our generation, the acronym “miyad”
alludes to the three stages connected with my father-in-law the Rebbe, nasi
doreinu, in the order of their proximity to us: Moshiach (Menachem is
his name), Yosef Yitzchok, Dov Ber (the Rebbe Rashab’s second name). (Sichos
of Parshas Mishpatim, 27 Shvat, Mevarchim HaChodesh Adar I, 5752, edited)
26
Shvat: Increasing Unwarranted Love
We
are currently in the last days of Exile, when “Behold, he stands behind
our wall, watching from the windows, peering in from the cracks.” That
is, the wall of Exile has already cracked, and Moshiach Tzidkeinu
stands and “peers in from the cracks,” (the cracks of the wall of
Exile)…Certainly then, at this time one should make every effort to
behave in a way of ahavas Yisroel, ahavas chinam (unwarranted
love). Through ahavas Yisroel we will merit the Redemption. (Sicha
11 Nissan 5742, unedited)
27
Shvat: To Desire the Days of Moshiach
In
Rambam’s “Hilchos Teshuva” it says, “They longed for the
Days of Moshiach so that...they would find a respite and increase in
wisdom.” And in “Hilchos Melech HaMoshiach” it states,
“They longed for...the Days of Moshiach...in order to have time
available for the Torah and its wisdom.”
(Hadran
al ha’Rambam 5749, edited)
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