1. It is customary to develop a connection between a positive event and the day on which that event transpired, revealing how the day itself is a “day of merit.1 This surely applies in regard to the present day, the 28th day of the third month. 28 is numerically equivalent to the word כח, meaning “strength.” Thus, it contributes a dimension of strength and permanence to the entire day.2
This in turn grants strength to every Jew to carry out his preparations for the ultimate redemption. In particular, this applies in our generation, after the charge of the Previous Rebbe for us to “Stand prepared together” for the coming of the ultimate Redemption.
This concept can be connected with Parshas Shelach, the Torah reading of the previous Shabbos, which relates how Moshe sent3 spies “to explore” Eretz Yisrael, and thus allow it to be conquered more easily.
The Hebrew for “to explore,” לתור, is also significant. The root of the word לתור is also connected to the word יתרון, “advantage,” as in the verse “The advantage of the land is in all things (בכל).” בכל refers to the attribute of Yesod which includes within it all the Sefiros above it. Through descending and enclothing itself in “the land,” which refers to the attribute of Malchus, an advantage is generated for the quality of Yesod.
Malchus brings into revelation all qualities. In an ultimate sense, the concept of revelation is associated with permanence, when one is above change. This quality will be realized in the Era of the Redemption which — unlike the redemptions which preceded it — will never be followed by an exile. And thus all the qualities will be revealed in this material world. (This concept is reflected in the similarity between the Hebrew words for redemption, גאולה and revelation, גילוי.)
Thus, the redemption will be complete. שלימה, the Hebrew for “complete,” also contains the letters of the name שלמה, “Shlomo.” King Shlomo is associated with peace as the verse declares, “Shlomo will be his name and I will grant [Israel] peace and tranquility in his days.”
Peace is also connected with the concept of redemption as explained by theMitteler Rebbe in connection with the verse “He redeemed my soul in peace for the many were with me.” The Alter Rebbe recited this verse before he was redeemed, and thus it shares a connection with his personal redemption onYud-Tes Kislev. Nevertheless, in an ultimate sense, the verse is associated with the future Redemption which will come about as a result of the spreading forth of the wellsprings of Chassidus outward that began with the Alter Rebbe’s redemption.
The concept of “the many were with me,” refers to the transformation of this world, which is characterized by multiplicity and division, until it becomes “with me,” i.e., united in the oneness of the Redemption, these manifold qualities become positive influences.
The redemption will become a present matter; i.e., it will come immediately, and become manifest in this very place, which has a threefold advantage of being a house of prayer, a house of study, and a house of good deeds. These three activities are associated with the month of Sivan which is characterized by three.4
Sivan is also the month of the giving of the Torah which includes “all the new concepts to be developed by an experienced Torah scholar.” In an expanded sense, this also refers to the new concept developed by a child in the present era when he expresses his hope that Mashiach will come. This will bring about a new expression of G‑dly influence, for G‑d, motivated by His great love for the Jews — a love that relates to children as reflected in the verse “Israel is a youth and I love him” — will bring about the Redemption in an unlimited manner in this world.
This present place is also a preparation for “the Sanctuary of the L‑rd established by Your hands.” Although the place for that Sanctuary will be inEretz Yisrael, and in Jerusalem, the preparation will be accomplished here, through “the spreading of the wellsprings of Chassidus outward.” May the “spreading,” the “wellsprings,” and “outward” be realized in a full and complete sense.
On the surface, the concept of a full and complete sense of “outward” is undesirable for this seems to indicate an existence apart from G‑d, as it were. The true sense of outward, however, is to reveal how there is nothing which is apart from G‑d, and He is manifest in the furthest removed reaches.5
This relates to the extension of the revelation of Chassidus to the “lower half of the world.” Although the Torah was not given in this portion of the world, it is from here that the spreading forth of Chassidus reached peaks never appreciated beforehand. Although this service was begun in “the upper half of the world,” in Lubavitch and in the other centers in which the Rebbeim lived, it was here, from this building, 770, that the spreading of Chassidus reached its most complete expression.
Indeed, the number 7706 is numerically equivalent to the word (ו)פרצת, “and you shall spread forth.” From this limited space, Chassidus will spread forth in an unlimited manner, reflecting the prophecy “And Jerusalem will exist without confines.”7
The Previous Rebbe caused that the first revelation of “the Sanctuary of the L‑rd established by Your hands,” will be here in 770, the place where he spent the last ten years of his life. This revelation will encompass the entire building from its lowest levels until its roof on which Mashiach will stand and announce, “Humble ones, the time for your redemption has come.”
And from this state, we will proceed, together with the entire Jewish people8, taken by “the clouds of the heavens,” to Eretz Yisrael, and to the Beis HaMikdash. May this be in the immediate future mamash.9 This will be hastened by our gifts to tzedakah, and for that purpose, money will be distributed at the conclusion of this gathering. May this “bring near the redemption,” and may it be in the immediate future.
2. As mentioned previously, today is the 28th, the כח of the month of Sivan. This date leads to the 29th of Sivan which is the day proceeding Rosh Chodesh. This shares a connection to the Jewish people for “the Jews resemble the moon and establish their calendar according to the moon.”
Rosh Chodesh involves a concealment of the moon. This, however, leads to a union between the sun and the moon, a union which is representative of the union between G‑d and the Jewish people. There is no separation in this unity; on the contrary, it is a complete bond, “they shall be as one flesh.”
This union also produces offspring and “the essential offspring of the righteous are their good deeds.” This adds perfection to the good deeds performed by each and every member of the Jewish people and reveals how the Jews become G‑d’s partner in the work of creation. As it were, G‑d cannot achieve this by Himself, and He needs the help of the Jews. And the Jews’ consent to accept this partnership causes Him to announce, “The time for your redemption has come.”
As mentioned, the Hebrew for “redemption,” גאולה, resembles the Hebrew for “revelation,” גילוי. Through the transformation of exile (גולה) into redemption (גאולה), the Alef, G‑d (Alufo shel olam), “the L‑rd of the world,” is revealed.
This will also be accompanied by a revelation of Pnimiyus HaTorah (Torah’s mystic dimension) as implied by the verse “He will kiss me with the kisses of His mouth.” All the revelations of Pnimiyus HaTorah we have been granted are merely a foretaste of the revelations of the Era of the Redemption.
Pnimiyus HaTorah is connected with the hidden dimensions of the Torah which are related to the hidden dimensions of G‑d and the hidden dimensions of the Jewish people. Then will be revealed the yechidah, the essence of the Jewish soul, the dimension of Mashiach possessed by every Jew. This is enhanced by the gathering together of many Jews in a house of good deeds, a house of prayer, and a house of study. And from this house will begin the revelation of G‑d’s dwelling in the lower worlds and we will proceed to greet Mashiach and receive “the new [dimension of the] Torah which will emerge from Me.”
- Even if the positive event occurred at the end of the day, the entire day is considered as a “day of merit.”
- This dimension is further emphasized by the fact that the 28th day of the month follows the 27th day. 27 is 3 cubed and thus is associated with achazakah in regard to the concept ofchazakah.
- Our Sages explain that G‑d did not give Moshe a direct command to send the spies. Rather, He left the matter up to Moshe’s choice. The term our Sages use to convey this concept l’daatechoh(לדעתך), is also significant. This reflects a connection to the attribute of Daas(דעת), knowledge, which was personified by Moshe.
- Note the commentary of Rav Nissim Gaon who explains the connection of the third month with the giving of the Torah, a threefold light, to the Jews, a threefold people. (The name Nissim Gaon is significant.Nissim, Hebrew for “miracles,” indicates a connection to open miracles. Gaon (גאון) is numerically equivalent to 60 and thus indicates a connection to the sixty tractates of the Mishnah.
- This relates to the concept of the advantage possessed by miracles that are manifest within nature in which the natural order becomes a medium for the revelation of the highest levels of G‑dliness.
- 770 is also significant because seven is an important number. 770 reflects one hundred and ten (i.e., both one hundred and ten reflecting levels of completion) times seven.
- This lack of limitation will not be constrained by the fact that “I will be a wall of fire around her,” i.e., there will be physical limits to the city.
- The Jews will also bring “their gold and silver with them,” i.e., the redemption will also encompass their material property. (Gold and silver are also metaphorical terms for the attributes of love and fear.)
- Mamash means “in a manifest manner in this material world.”