Dear Neil,
I finally remembered what we were talking about Motzaei
Shabbos. The sources I had mentioned for you to look at were Yechezkel: 38-39,
Yoel: 4 and Zechariah: 14. Essentially, they all discuss the final installment
of the war of Gog and Magog.
There are quite a few sources in Torah that seem to suggest
that we have entered the final phase of the Redemption with the World Trade
Center bombing and subsequent war.
This is not a time to be worried or upset. We are witnessing
before our very eyes the unfolding of the conclusion of the Redemption.
There are, in general, three stages to the war of Gog U’Magog.
The first two have already been completed through the Shoa and the Gulf War.
According to everything I have seen, the third stage is when Moshiach ben David,
Eliyahu HaNavi, Moshe Rabbeinu, Aharon HaKohen Gadol and the other eleven
anointed of Israel will be resurrected at the beginning of the days of Moshiach.
Melech HaMoshiach is obligated according to halacha
(i.e., according to the plain meaning of things) to fight and win the war
against Amalek. The remnant of the original inhabitants of Israel are supposed
to be returned to the land of Israel by G-d specifically for this purpose. The
rashayim from among the non-Jews (specifically the hollalim, as
mentioned in T’hillim 5:6; 75 and 76) are supposed to be aligned in this
war with the remnant of Amalek. Likewise, Armilus HaRasha (the secular Jewish
leader) is also aligned with them.
The hollalim are described as so completely evil that
they are considered insane. If you look at the targum of the word "hollalim,"
you will discover that it is "talibanim" (the actual verb form is "m’talevin"
or "m’talevun").
The commentaries of the Radak and the Meiri on the two
chapters mentioned above discuss the conclusion of the war of Gog U’Magog. They
mention that the hollalim will reside in fortified mountain strongholds.
Interestingly, the MeiAm Loez, commenting on the Song at the Sea of
Reeds, mentions in passing that these people (whom he identifies as the nation
of Magog itself) were defeated and imprisoned in this region by Alexander the
Great, and that they won’t escape from there to wreak havoc on the world - until
the time of the Redemption.
Furthermore, it is mentioned in the Tur, Orach Chaim: 490,
in the name of Hai Gaon, that the war of Gog U’Magog will break out during Chol
HaMoed Sukkos, and the resurrection of the dead will be in Nissan. Isn’t it
amazing that according to the book Chesed L’Avrohom, the resurrection of
the dead would follow on the heels of the year 5760? The book relates this whole
process to the idea of the filling of a mikva, and says this will be the
process of "removing the tuma" from the world.
It is no surprise that the actual war started (the bombs
started to drop) in Afghanistan at 9:30 p.m. on the night of Hoshana Rabba, the
time when the final judgment on the nations of the world is sealed and execution
begun. It is also worth noting that the Radak is specific in referring to this
as "Gog MiGog" (Gog from Gog) and not "Gog U’Magog" (Gog and
Magog). It is also worth noting that Gog is a leader, described by the Radak as
the Nasi of Meshech and Tuval. These two roots refer to extreme attraction (as
in hamshacha to materialism and incredible material wealth (like teval).
In other words, Gog MiGog is the leader of the most materialistic and
wealthy nation on earth. Is there any question what nation that is?
In a broader context, the WTC disaster that precipitated the
war occurred during the days of "cheshbon ha’nefesh" at the end of the
month of Elul. In Elul, the last 12 days of the month correspond with one month
of the year. The first day of the 12 corresponds with Tishrei, the second with
Cheshvan, and so on. These days are a time of reflecting on what was lacking in
our avoda the previous year and what we will correct in the coming year.
Just as we perform this mitzva, so does Hashem. This
is in keeping with the verse, "He tells His words to Yaakov and His judgments to
Yisroel." The commandments are not only ours to fulfill, they are Hashem’s, too.
The attack on the WTC happened on the 6th day during these 12
days of cheshban ha’nefesh, which corresponds with the month of Adar.
This is an allusion to the Gulf War, which concluded in Adar (5751/1991) on
Purim. At that time, President Bush, Sr. didn’t finish the job. Loose ends were
left that developed into the current situation. In spite of this, President
Bush, Sr. recognized that as a result of that war, the entire world order had
been changed.
The Rebbe stated explicitly that we had the merit to see the
literal
fulfillment of Isaiah’s prophecy on the Redemption (Isaiah
2:4) regarding swords being beaten into plowshares and spears into pruning
hooks, by the provision of food and medicine using weapons of war. The Rebbe was
specifically referring to the food and medicine dropped to the Kurds escaping
from northern Iraq, and to the Russians, who welded harvesting attachments to
their tanks and other military vehicles in order to bring in the Russian crops
before the onset of winter. A threatened famine in Russia was averted in this
manner.
The period of the Gulf War coincided with what is referred to
in Torah, and in particular, in the Maamer HaGeula of Rabbi Moshe Chaim
Luzzato, as the Pekida. The Pekida is a glimpse of how the final
Redemption will unfold. The first stage is temporary, and the final and complete
Redemption follows later in the final stage, which is called the Zechira.
It is worth noting that in the chapter of Yoel cited
above (Yoel 4:10), that same expression ("swords into plowshares") used
by Isaiah is repeated. It would be expected that the same type of activity would
be characteristic in this final conflict. Isn’t it amazing that the western
media was going out of its way to emphasize that the military was dropping
bombs, as well as food and medicine, in this conflict!
The son of President Bush (George from George) is picking up
where his father left off. Most of the players in the first administration are
the actual players in the current situation. It is important to note that the
President and most of the world (including the gentile nations) turned to Hashem
in prayer and repentance following the WTC attack. It is also worth noting that
it was exactly 26 days from the WTC attack to the beginning of the war on
Hoshana Rabba. This number, 26, is an allusion to Whom is making the judgment.
The judgment is coming from Hashem directly (the numerical value of G-d’s name
is 26). The chapters of T’hillim cited above state that the judgment will
come from Hashem.
I presume you have also heard about the Zohar (Parshas
Balak 3:212b) that is creating so much commotion. This is a free rendering of
the text:
"On the sixth day, there will be seen a comet" [which is
discussed in the paragraph in the text that precedes this quote. Commentaries
explain it is not really a comet, but a fireball that will explode in mid-air,
heralding 1) the fall of the dominion of the gentile nations, and 2) the
transfer of authority to King Moshiach, who is about to be revealed], "on the
25th day of the 6th month" [the 25th of Elul (September 13th in the year 2001)]
"and this will conclude on the 7th day, at the end of 70 days" (the implication
is that we should watch for something on or around Thanksgiving Day of this
year). [Note: As of Thanksgiving Day, news reports revealed that the Taliban
began to surrender; since that day there has been a growing sense of imminent
triumph on the part of the Americans.]
"The first day [of this event] will be seen in a great (or
high) city. Three high walls from this great city will fall on this day, a great
palace will fall, and the dominion of this city will be nullified. Then this
comet [meaning its result] will be seen to spread throughout the world, and in
this time harsh wars will break out in all four corners of the earth. Faith will
not be forgotten through them."
It goes on to explain that this process concludes when King
Moshiach arises (the actual expression is "grows") from a cave in the land of
Israel to be king over the entire world. Some people don’t like to look at the
Zohar as literal or physical, but concerning this particular section,
Rabbi Moshe Cordevero, in his commentary, Ohr Yakar, says that all of
these events happen on a spiritual level and a physical level. All the
commentaries I have seen refer the reader to other sections explaining the
resurrection for additional details about what takes place.
As is discussed in many places within the Torah, and in
particular, in the first Chassidic discourse given by the Rebbe Rayatz, "Reishit
Goyim Amalek," once the head of the nations, Amalek, is defeated, the rest
of the nations will be uplifted. The conflict, the opposition to G-d’s Will, and
the establishment of His kingdom in a complete fashion, depends solely on Amalek
and those connected to Amalek. We learn from Yehoshua in the second
paragraph of Aleinu that in the end we will all serve Hashem together,
and on that day, the L-rd will be One and His Name One.
With blessings of complete redemption through the literal
fulfillment of "Arise and sing, sleepers in the dust" as well as "And He will
redeem us and lead us upright to our land" immediately and without interruption:
Yaakov Deane
***
Dear Moshe,
I haven’t looked very closely at this particular Zohar
in a contextual view. The quoted text mentions an event that seems to coincide
with the September 11, 2001 attack. It says that this is actually the physical
manifestation of what is happening on a spiritual level. Kingship (malchus)
is being transferred from the gentile nations to Melech HaMoshiach.
The 3 walls of one great building and the entire second great
structure that collapse are the physical representation of the true power of the
nation in which they once stood. In other words, the WTC buildings represent the
true might of the U.S.: financial power.
On a spiritual level, the transfer of kingship begins with
tiferes flowing into malchus. Tiferes is the idea of the
letter Vav, or the number 6. In context, this refers to the 6th month
from (and including) Nissan (which was considered the beginning of the new year
for the Jewish kings) - which is Elul. The 6th day seems to correspond to the
6th day of the 12 days of cheshbon ha’nefesh. That would be the 23 Elul
(Chaf-Gimmel Elul). If you include the number of letters in the gematria,
it gives you a value of 25 (the 25th day of the 6th month mentioned in the
text).
As is mentioned in Basi L’Gani and mentioned by the
Ramak on this Zohar, malchus is also connected with the letter
Hei, which has a value of 5. Malchus of malchus is 5 X 5, or
25. According to the Ramak, day 6 is not included
in the 70-day count that concludes the first event. That
would mean that September 11 is not included in this count. Counting 70 days
from Sept. 12 brings us to November 21. November 21 corresponds to 6 Kislev,
another 6th day. If you take the Ramak literally, that would place you back to
the concept of tiferes, not malchus. The next day, 7 Kislev
(November 22), seems to be the 7th day the Zohar is talking about. That
would mean tiferes concludes or flows into malchus.
The text goes on to say that from this conclusion, the effect
flows outward to all the other gentile nations, according to their need. This
culminates with King Moshiach "growing" out of a cave under the ground in the
land of Israel and being revealed. According to the material I have seen, that
would be most likely in Meron, Jerusalem or Chevron.
‘Nuff said?
Yaakov
***
Dear Moshe,
You wrote:
"That suggests we should be watching for something on or
around Thanksgiving Day of this year." So if I follow this correctly... then
tiferes concludes its flowing into malchus around Thanksgiving. Is
that right?"
According to the statement that something may happen around
Thanksgiving this year, tiferes concludes its flow into malchus
around that time, which relates to the country where the buildings fall. This
appears to be the meaning of the text. But it does not mean the end of that
country. It suggests that whatever authority the country had, in terms of
malchus from Beis David, will be over.
In this Zohar, the two towers are said to represent
the forces of tuma,
called Lilith and Samael. They are both associated with the
presence of death in the world. I find it amazing that every nation on earth
appears to have had offices or representatives in that office complex. The
financial power of every nation was represented by and in that structure.
Economic markets around the globe have been impacted strongly by the building’s
collapse. Keep in mind that this is only the initial effect. It is an expression
of g’vura, but is
relatively benign. Ultimately, it will express itself as
chesed.
The text continues that from this conclusion, the effect
flows out to all the other gentile nations, each according to what they require.
From the text itself and the commentaries around it, there doesn’t seem to be a
limitation on the effect; the text specifically mentions a physical impact as
well as a spiritual impact.
[You wanted me to] explain what the effect will be upon the
goyim.
There will be a general effect on the non-Jewish nations;
gentile nations that have any future are going to align with Moshiach and the
establishment of Hashem’s kingdom. This is found in the Navi discussed
previously, particularly the Haftora just before Tishrei (Isaiah 60?).
This culminates with King Moshiach "growing" out of a cave
under the ground in the land of Israel, and being revealed.
The idea of "growing out of the ground" has been used in
reference to resurrection. In the context of the Tur cited previously,
that appears to refer to Nissan more than to Thanksgiving. It does not
necessarily indicate this coming Nissan, although the context of the statement
from the Tur would seem to imply that conclusion.
Yaakov
***
Dear Moshe,
Regarding what you wrote: "According to the material I have
seen, that would mean most likely in Meron, Yerushalayim, or Chevron." Isn’t
there a contradiction between this statement and the statement of the Rebbe that
Moshiach will appear in 770?
There is no contradiction between what it says about Moshiach
"growing" from Meron, Yerushalayim, or Chevron, and the Rebbe’s statement that
the Rebbe Rayatz (it applies to the Rebbe too… no?) would return either from the
roof, the window, or the door.
This statement from the Rebbe was made in the context of the
necessary prerequisites in regard to Geula. The Rebbe said that he didn’t
care about what particular detail applied to Moshiach’s coming (from the roof,
through the window or the door, etc.). The most important point was that he
should come immediately and without delay - there were people who thought that
the Geula couldn’t happen so fast because this requirement or that
requirement hadn’t occurred yet.
But we are past that point. The redemption is actually
happening. Remember, the Rebbe said that "the time of your redemption has come!"
That doesn’t mean that it will come in the future but isn’t here yet. It means
that it is here now (in context, during the Gulf War in 1991).
The concept mentioned above is in regard to the beginning of
resurrection, which is part of redemption. This idea is discussed by the Rebbe,
as cited in Volume 2 of Shaarei HaGeula from Kehos.
Yaakov
***
Dear Moshe,
I’m in the dark because I for one know and acknowledge that
my insight into this material is not like the insight of the Gedolei Torah
in these previous generations. I’m doing what the Rebbe said we should do -
learn the concepts about Moshiach from all areas of the Torah, and do not give
up on the coming of Moshiach and the Redemption.
Different texts emphasize that Hashem will reserve the timing
of the exact moment to be the perfect moment. The main point of the Redemption
is the perfection of everything. Ultimately, that quality (perfection) lies only
with Hashem.
That is what the Rebbe teaches in the maamer "L’Havin
Inyan T’chiyas HaMeisim" (To Understand the Concept of the Resurrection
of the Dead), which is published in the third volume of Seifer HaMaamarim
Meluket. I think there is an English translation by Eliyahu Touger. Does
that mean that it relates to Hashem’s free choice or taiveh (desire)?
Perhaps. The Alter Rebbe says there is no questioning in regard to a taiveh.
It is what, or in this case, when it is.
***
Dear Yaakov,
Would you please explain to me how it is possible (with all
the precisely foreseen events such as the Holocaust, the Gulf War, the
reappearance of the Rebbe, et. al.), that we are left with ambiguity as to
exactly when the greatest event in human history is going to occur?
If the Gedolei Torah could have seen all the above
with such precision, why are we in the dark here as to when exactly the Rebbe
reappears?
What is going on here in this pasuk?
***
Dear Moshe,
People would like to know specifically in what year Moshiach
will come, but it is not productive to speculate. The only three individuals I
have ever heard of that are reputed to have known precisely when this stuff
happens were Yaakov Avinu, Daniel HaNavi and l’havdil, Bilam HaRasha.
They were all directly prevented by Hashem from saying anything specific to the
public. That should be a hint.
Yaakov
***
Dear Yaakov,
But this answer is not good because the time is now, and
because the reappearance/revelation of Moshiach ben Dovid is going to happen
below ten t’fachim. It will be on CNN.
When Moshiach comes, wouldn’t there be people who will be
shocked, and who might be physically harmed by the shock of such a change? This
is why shluchim may be at fault if they do not publicize that Moshiach is
here. To paraphrase the Rebbe: "Even if you (the shliach) have trouble
with the concept of redemption...why should your kehilla have to suffer
because of you?"
Also there is a phrase from Gemara: "Three things come
b’chesik ha’daas - a scorpion, a lost object, and Moshiach.
The scorpion thing can be mitigated by publicity -
Seed the idea! Prepare the world!
OTHERWISE THIS IS GONNA BREAK OPEN COLD TURKEY!! 99.9% of
humanity never even heard of our Melech!! The world will reel from this
event. Chaos will ensue.
It has been my deepest desire since 1990 to bring together a
group of experts to prepare the world for this.
This event is going to collapse the world’s religions. It is
going to spawn conspiracy theories. It is going to result in the Rebbe being
portrayed as the anti-Yoshke.
The collective mind of mankind is going to be shocked as
never before in
human history. That is not the professional way of social
engineering for massive change. The Rebbe told everyone in the sicha of
Parshas Chaya Sarah (Nun-Beis) to prepare the world for Moshiach. That
was and is the ikar shlichus. That shlichus has been corrupted and
unfulfilled. Hence we have an unprepared world for an unprecedented
world-changing event.
The needs of the community have not been met.
Moshe
***
Dear Moshe,
I also pointed out to you that such a conclusion (that Hashem
will bring the Redemption at the time that He considers to be right) seems to be
in agreement with Chabad chassidus, from the teachings of the Alter Rebbe
through the teachings of the Rebbe MH"M. That was the reason for the reference
to the concept of "ein kasha al ha’taiveh." Virtually all the sources
emphasize that this final aspect, which is the true link to perfection and the
Infinite, is in the hands of HaKadosh Baruch Hu only. It is what
corresponds to the idea of our free choice, which is our personal vehicle to
perfection.
Concerning your fears about a social catastrophe, Torah in
general, and the teachings of the Rebbe MH"M in particular, emphasize exactly
the opposite of these calamitous situations occurring. "Reishit Goyim Amalek"
and other sources do not mention such negative situations occurring. The
Zohar we have been discussing likewise does not talk about negative things.
Everything will be only good. Even those things which temporarily manifest as
g’vura, like the collapse of the buildings, will not remain negative, but
will be converted and manifested as complete good and chesed.
That is the idea of the light that comes from the conversion
of darkness, and is the second type of service mentioned in "Basi L’Gani."
I am referring to the concept of is’hapcha, which is discussed in the
first paragraph of the maamer.
As I recall, the Rebbe was addressing the subject of
shluchim who didn’t want to discuss the subject of Geula and Moshiach
at all. The Rebbe tells us to discuss the subject "accurately" and "thoroughly"
using all of the Torah’s sources.
The Rambam paskins, and the Rebbe explains this
Rambam, that the big world religions, for all their problems, were brought into
the world according to Hashem’s will, in order to ease Moshiach’s final mission.
In the words of the Rebbe, this is a large, though not necessarily more
important, part of establishing Hashem’s kingship among the non-Jews and
throughout the entire universe.
The concept of Moshiach, redemption, etc., is not foreign to
most of the world. It is only an issue of identity. The true desire of most
people is for the good, not, G-d forbid, the opposite. King Moshiach’s
appearance will not promulgate tumult in a negative way. The world will rejoice!
Incorrect ideas will simply fall away in order to serve the true G-d. Moshiach
is really what the vast majority of the nations want. That is the upshot of the
maamer "Reishit Goyim Amalek."
There cannot be any apocalyptic, end of time, catastrophic
view when it concerns the greatest good that Hashem will bestow on His creation
through the coming of our righteous Moshiach and the Resurrection of the Dead.
That simply is not, from all that I am familiar with, what the Redemption is
about. None of this is in the Rebbe’s teachings.
I do not support or advocate your apparent desire to warn
people of the Redemption as an imminent calamity (and I emphasize apparent,
because it’s not clear to me that you really believe this. I think it’s more
likely that this is unnecessary, but understandable, anxiety you have about the
Redemption) to publicize some kind of apocalyptic, end of time, catastrophe view
of the greatest good that Hashem bestows on His creation through the coming of
our righteous Moshiach, and the resurrection. That simply is not, from all that
I am familiar with, what the Redemption is about. As I have said to you many
times, that is not what I have seen from the Rebbe’s teachings.
I don’t believe for a minute that I shy away from what the
Rebbe wants of us in this area. If you think that is being a sell-out, so be it.
The only response I can have to that is "Ani maamin
b’emuna shleima b’vias HaMoshiach, v’af-al-pi she’yitmeheima, im kol zeh,
echakeh lo b’kol yom she’yavo" and "Yechi Adoneinu, Moreinu v’Rabbeinu, Melech
HaMoshiach L’olam Va’ed." Think what you like. We will all know the truth
and what is correct in the end.
Yaakov
***
Dear Moshe,
From a rational point of view, perhaps the idea of Moshiach
coming and not generating social and personal chaos is unlikely - but only with
an eye to the world as it currently operates. Nonetheless, the peaceful scenario
is precisely what the Torah promises.
To try to put it in perspective from a Torah view, I would
point to the concept of making an oath as it is portrayed in Talmud. As is
commonly known, in the Bava’s, the ultimate test in cases of dispute between
litigants was to require the litigants to make an oath about their statements.
Confronted with the act of making a false oath before G-d, most disputes fell
away.
But from today’s view (even the recent very public murder
case involving a "reputed rabbi" in New Jersey), an oath presents no obstacle
whatsoever to false testimony. As the Rebbe discusses on this subject, that is
because the level of the fear of Heaven that was present in the world when the
Sanhedrin sat in the Beis HaMikdash is absent now. The mere presence of
the Sanhedrin in its proper place caused an elevation in the perception of
G-dliness in the whole world.
Similarly, the Rebbe Rashab discusses the change in the
ability of the entire world to perceive in the same way as when the Temple was
present as contrasted with when it is absent. That is the main point of the
opening chapters in the hemshech of maamarim from Tav Reish
Samech Vav. This change in ability
to perceive has practical physical repercussions, such as the
fact that we do not blow shofar when Rosh HaShana is on Shabbos, and we
do not take the lulav on Sukkos under the same situation.
I would suggest that Moshiach’s physical presence in his
eternal form in the world will result in a similar change in perception that
will occur all over the world. There even seem to be hints about this from the
Rebbe in his discussion of the changes in the world that were taking place (such
as the peaceful collapse of the Soviet Union, and the bloodless demonstrations
that occurred in mainland China) around the years 5750 and 5751. The Rebbe said
these changes were manifesting because Moshiach was physically present in the
world, soul in a body. He also associated it to the piskei dinim at that
time concerning the identity of Moshiach. As I’m sure you remember, the Rebbe
emphasized that the response of these two governments was the clearest proof of
the Redemption and Moshiach’s physical presence. Not to sound cheeky, but we’re
supposed to be trying to live in Moshiach times.
Yaakov
***
Dear Yaakov,
The chief Chabad rabbi of Scotland told me that because we
are now after Gimmel Tammuz, we are zocheh for a miraculous redemption.
Should the world not go ballistic (as all laws of nature would indicate the
opposite) upon the Rebbe’s reappearance, then that would be the greatest miracle
I will have personally ever witnessed, assuming I will be spared to see it.
A good Shabbos and Rosh Chodesh.
Moshe
***
Dear Moshe,
You’ll be there, Moshe. We’ll make a l’chaim to it!
Good Shabbos and Good Chodesh.
Yaakov
