Matos-Masei 5751: The Reason For Golus is Rectified!

These parshiyos (read together in many years), contain the 42 journeys of Bnei Yisroel in the midbar prior to entering Eretz Yisroel.  These 42 journeys represent our sojourn in golus (both collectively, and individually).  Upon completing these journeys, the birurim of exile, we find ourselves holding at “Yarden Yericho” prepared to enter the land.

This is also the final reading from sefer Bamidbar, upon which the custom is to say “Chazak! Chazak! V’Nischazek!” (a declaration something along the lines of “be strong”).  The Rebbe connects “chazak” (strength) with the concept of “chazaka” — something which, after three times, has permanence and is unchanging.  This is connected with the 3rd Beis Hamikdosh which has the ultimate “chazakah” of being eternal.  In fact, “the intent and purpose of the churban and the golus (the purpose of the days “bein hameitzarim“) is in order to come to the level and perfection of the building of the future Beis Hamikdosh and the future Geuloh…emphasizing the inyan of “chazakah” — the 3rd Beis Hamikdosh and the 3rd Geuloh.”

The journeys in the midbar, the birurim of exile, represent the avoidah from below to Above.  As expressed in the earlier sichos, the process from Above to below is instantaneous but ephemeral (it does not last), whereas the process from below to Above can take time (according to the pace of those below), but it has permanence.  Our sages tell us that already, at the splitting of the sea, it was possible (if Bnei Yisroel would have merited) they would have gone straight into Eretz Yisroel and achieved the true and complete Geuloh, which has no golus after it.  From this the Rebbe derives that “there exists also now (after the churban and the exile) the inyan of the eternal Geuloh and the eternal Beis Hamikdosh in a way of strength and permanence (חוזק ותוקף), except that their strength and permanence are only from Above, and thus in the world of below (there can be and) there is a situation of churban and golus.”  Again the Rebbe is telling us how all the elements and revelations from Above are already in place, all that is needed is for us to become suitable recipients.

Fitting with this the Rebbe makes a dramatic statement.  During the prior years of the Rebbe’s leadership, the Rebbe would frequently repeat the statement of our Sages that the cause of the golus was senseless hatred (שינת חינם) and therefore the way to rectify this and end the golus is through “senseless love” of our fellow Jew (אהבת חינם).  In this sicha the Rebbe, astoundingly, states:

It should be added and emphasized the connection between Ahavas Yisroel and the future Geuloh — not (only) that the nullification of the golus is by nullifying the cause of golus (which came about due to the opposite of Ahavas Yisroel), for our situation after the completion of our deeds and our avoidah over the course of golus, and after completing all the 42 journeys in “the desert of the nations”, we find ourselves already “at Yarden Yericho” (the level of Moshiach, who judges by sense of smell [the word “to smell” shares the same root as the name Yericho]), on the threshold of the Geuloh.  Certainly the reason for the golus has already been rectified[emphasis added], and therefore, the emphasis on Ahavas Yisroel is — as a foretaste and beginning of the true and complete Geuloh which is connected with the point of unity [shared by all Yisroel] which is above differentiation, which is the same by every Yid, for it is a spark from the soul of Moshiach, the Yechida Klolis.

This “blockbuster” statement is one of many in these sichos where the Rebbe says “straight out” that a state of reality that existed for thousands of years no longer exists!  To be sure, the Rebbe is not saying that we are released, chas v’sholom, from acting with Ahavas Yisroel.  The Rebbe is telling us that our Ahavas Yisroel is no longer a corrective measure (to fix the cause of golus), but rather and expression of our current (but hidden) and future (to be revealed) state of oneness with every Yid!  Learning this should make it virtually impossible for us to demand anything less from ourselves than complete “Geuloh-dik” Ahavas Yisroel for every Jew — after all, we have already rectified the problem of “senseless hatred”, so why should it be difficult now to show “senseless love”?

The Rebbe closes the sicha by saying:

Simply — that in addition to the fact that we have already finished all the details of the 42 journeys in the desert of the nations during the time of golus, and that we are standing already at “Yarden Yericho”, “on the other side of Yarden Yericho to the East” [verse 34:15], we are crossing the [river] Yarden westward and entering Eretz Yisroel.  And in Eretz Yisroel itself we are going westward — to Yerushalayim the Holy city, and to the 3rd Beis Hamikdosh, until the Holy of Holies (on the west side of the Beis Hamikdosh) in which are found the Aron and the Luchos.

We can make no mistake where the Rebbe is placing us: on the gateway to Geuloh, with no turning back!

Pinchas 5751 — A Deeper Look at a “Pnimi”

In this sicha the Rebbe explains that we bring the Geuloh through the avoidah of “making ‘here’ Eretz Yisroel” (מאך דא ארץ ישראל).  This is associated with the avoidah of being a “Pnimi” — one who is completely involved in what he is doing.  The instruction of “making ‘here’ Eretz Yisroel” is explained by the Rebbe: “even when he is found ‘here’, in chutz la’aretz, and in the time of golus — one must make ‘Eretz Yisroel’ [while he is] ‘here’ — in this place and time…seemingly: according to Torah ‘here’ (chutz la’aretz) is not ‘Eretz Yisroel’!”

The way to make “here” (which is not “Eretz Yisroel”) into “Eretz Yisroel” is by being totally involved in the avoidah of the moment, without thinking about what it will lead to, whether it is the main thing or a preparation for something else.  “It is known the saying of the Rebbe Rashab — a Pnimi is one who is completely involved in everything he does.”  Even if what he is doing is a preparation for something else (such as singing the niggun as preparation for hearing a Chassidic discourse from the Rebbe), he is focused on what he is doing and not what it leads to.

A Yid must do his avoidah ‘here’ — in this place and time — with complete perfection (based on his abilities and potentials in his situation) in thought, speech, and action, as a ‘Pnimi’ who is completely involved in whichever avoidah he is presently doing (and he doesn’t think at the time that he’s doing it about another avoidah later)…he is making in this place (and time) a land in which Yiddishkeit (Yisroel) is openly recognizable. 

Now let’s look deeper.

The repeated references to “here” as our present “time and place” draws to mind the Maamor edited by the Rebbe and published a year earlier (found in “Meluket Daled”), beginning with the words גדול יהיה כבוד הבית הזה (“Gadol Yehiyeh Kavod haBayis Hazeh“).  In that maamor (sections 6-7-8) the Rebbe explains some very deep concepts behind the miraculous phenomenon that took place in the Kodesh haKodashim in the Beis Hamikdash: the place of the Aron [Kodesh] was immeasureable (“makom ha’Aron eino min haMida“).

First, let us explain the phenomenon: The Kodesh haKodashim itself was 20 amos by 20 amos, and the Aron (containing the luchos (the tablets of the Torah) was 2½ amos by 1½ amos.  Under normal circumstances, there should be 17½ amos of space from each side of the Aron to the walls (20-2½=17½).  But in actuality the Aron measured a full 2½ amos, but there remained 10 amos from each side of the Aron to the wall — it didn’t take up any space in the room!

The explanation is best understood from looking at the maamor itself, but to briefly summarize: time and place are generally a function of the name “Elokim”, which is tzimtzum and concealment.  This is the essence of golus: G-dliness is concealed and the divisions of time and place come into being.  Higher than the name Elokim is the name YKVK, which is essentially higher than time and place.  This is not to say that they do not exist at all, as the Rebbe explains, but rather that they exist without division and separation (התחלקות), with all moments being united (the name YKVK meaning “past, present, and future as one” — היה, הווה, ויהיה כאחד).  The same is true for the spacial dimensions: they exist in a state of unity without being divided into “here” and “there”.

Having explained that, the Rebbe explains the miraculous phenomenon of the Aron in the Kodesh haKodashim: the “place” of the Aron was not a usual “place” like the rest of the world, which is created by the name Elokim concealing the oneness of YKVK.  Rather, that place is unique in that it has a revelation of YKVK within the reality created by Elokim.  In other words: all regular places in the world exist in a state of division and separation, each place separate from and distant from other places.  In a YKVK reality there would be no such thing as individual places, they would all be nullified to the Oneness.  In this unique spot there was the revelation of YKVK (Oneness and unity) within Elokim (separation and division), resulting in a place in our familiar world of Elokim which possessed fixed dimensions (20 amos) but yet revealed the unity and oneness of YKVK in that the fixed dimensions of the Aron could co-exist within the fixed dimensions of the Kodesh haKodashim in a state of unity.  (See the maamor for the full explanation.)

From here we can appreciate a deeper dimension of “make ‘here’ Eretz Yisroel”: the very concept of “here” as opposed to “there” is function of the name Elokim, the source of Tzimtzum and golus.  From the perspective of YKVK the terms “here” and “there” are irrelevant because all places are as one.  So the very fact that we are found “here” means we are in a world of Tzimtzum, a world of division and separation created by the name Elokim.  What must we do?  We must make “here” into Eretz Yisroel — the avoidah of revealing the true underlying Oneness (as it exists by the name YKVK) through being a Pnimi “who is completely involved in whichever avoidah he is presently doing (and he doesn’t think at the time that he’s doing it about another avoidah later)” which is a YKVK reality — there is no “now” and “then” since the YKVK reality is always found in the present moment (which includes all moments).  Through this avoidah of emulating the YKVK reality …he is making in this place (and time) a land in which YKVK  is openly recognizable.  The future revelation of YKVK (within Elokim) will reveal that the Tzimtzum is not real from the perspective of YKVK, and will bring about the unity of all places and all moments (the true meaning of the ingathering of the exiles from all four corners of the world).  This is the Eretz Yisroel reality (certainly as it will be in the future when Yerushalayim will spread out to all of Eretz Yisroel…), and the way we arrive to Eretz Yisroel (the revelation of the unity and Oneness of YKVK) is through the avoidah of being a Pnimi — living the moment in a way of all moments — in our thought, speech, and action!

Pinchas 5751 — Making “Here” Eretz Yisroel

A chosid once asked the Tzemach Tzedek for a brocha to go live in the Holy Land so that he could devote his life there to Torah study and avodas Hashem; the Tzemach Tzedek replied, “R’ Hillel (Paritcher, a legendary chosid called by the Rebbeim “half a Rebbe”) doesn’t lack Eretz Yisroel. Make here Eretz Yisroel.”

In this week’s Dvar Malchus the Rebbe connects this story with the description in parashas Pinchas of the distribution of Eretz Yisroel among the 12 tribes and how it relates to our individual avodah in the last moments of exile.

The purpose of our exile (individual and collective) is to refine and elevate the world at large, transforming it into the level of the Land of Israel, our part in the words of the midrash that in the Time to Come the land of Israel will spread out to all the lands.  However, at the same time Yerushalayim will spread out to all of the land of Israel (Israel remaining on a higher level than the rest of the world) and thus Moshiach will come to gather every Jew and bring him to Eretz Yisroel.

Given this, one might think that “making here Eretz Yisroel” is only an intermediary step to bring the Geuloh, when we will leave “here” and go to Eretz Yisroel itself.  One could come to diminish the importance of “making here Eretz Yisroel” because he has his eyes on the future when he will go with Moshiach to the Geuloh in the true Eretz Yisroel.  In fact, this would be a big mistake, explains the Rebbe.  Because the preparations for something must be done with the same complete focus, energy, and desire as we feel for the final goal.

Thus, devoting ourselves totally and completely to the task of “making here Eretz Yisroel” becomes a vessel to receive the desired goal: the true and complete Geuloh!  In fact, the Rebbe refers to this as “making ourselves accustomed” to the Geuloh even while we are still in exile.  This complete effort while still in exile is in fact what brings the Geuloh.

More than this: although each one has the obligation to make “here” (where he is, physically as well as spiritually) into Eretz Yisroel (“the land which wanted to do her Creator’s will”), we find that in Eretz Yisrael each portion contains within it all the other portions.  So, too, by each individual Yid — he contains within himself the entire world, and by doing his avodah completely, he is able to rectify the entire world, including all previous incarnations.  One little Jew can bring Geuloh to all the world and all generations!

Although we must strongly feel that “we want Moshiach now” — right now! — the Rebbe guides us how to proceed when still find ourselves in golus:

Since the Geuloh still didn’t come in this moment,and by Divine Providence we are still found “here”, in this time and place — without a doubt we need to capitalize on this and fulfill the instruction to “make here Eretz Yisroel”.

Thus, it is our task to publicize the injunction to “make here Eretz Yisroel” and to fulfill it in a complete manner, and through this we will actually bring the Geuloh in revealed actuality.

Chukas 5751: Revealing the Hidden

There is a common thread running through almost all of the Dvar Malchus sichos of 5751-52: the concepts of “ratzo v’shov” (ascending and returning) and the influence from Above contrasted with the effort from below. These concepts are explained at great length in the teachings of Chassidus, and they receive added emphasis in Dvar Malchus.

The year this sicha was said (5751) Shabbos parshas Chukas was the 10th of the month of Tammuz. This means it carries the influence of the number seven (Shabbos) and the number ten (10th of the month). The Rebbe explains that seven represents the complete perfection of the world as it is created from Above, exemplified by the Written Torah which was given from Above, the revealed aspect of Torah. The number ten represents the perfection that is attained (and added to) via our effort from below, which finds expression in the Oral Torah, including Pnimiyus Hatorah.  The added quality of ten, deriving from our effort, is that it brings to revelation the “concealed good” which is not openly revealed in the revealed Torah.

The difference between 7 and 10 is 3, which refers to the “moichin“, the three intellectual dimensions of Chochma, Bina and Da’as (Chaba”d).  It is our effort to use our intellectual abilities which brings out the hidden good.  Says the Rebbe here:

To point out that last Shabbos was 3 Tammuz, the beginning of the Geulah. This Shabbos. the 10th of Tammuz, comes after 7 days of the week have passed–the avodah of refining the 7 midos.  Together with this is the avodah of the 3 moichin (of 3 Tammuz)–and this brings about the revelation of the aspect of 10 (of Tammuz)…  

This is the special quality of our effort (3 [moichin]) which adds to the completeness from Above (7 [midos]) and brings to the ultimate completeness and perfection of revealing the hidden good (10).  [This is also connected with our parsha which speaks of the Red Heifer (Para Adumah), in which the Torah instructs that the sprinkling of the purifying waters take place on the third day and the seventh day.] The Rebbe explains further: “through understanding Pnimiyus Hatorah and the soul of the matter, one is able to see there also the hidden good, even though one does not see this revealed, or one even sees the opposite (the opposite of good).”  According to Torah (and emphasized in Chassidus), everything  is really good because nothing evil descends from Above.  But in order to see this we need the aspect of “3”–our effort in using our 3 intellectual faculties to understand Pnimiyus Hatorah. The revelation of Pnimiyus Hatorah is the inyan of the three lands of Eretz Yisroel that will be inherited in the future: the lands of the Keni Kenizi and Kadmoni.

All of this is assisted by seeing the Rebbe’s face:

The revelation of Pnimiyus Hatorah is drawn down in an ongoing, perpetual way (since the time of the geulah [of the Previous Rebbe in 5687-1927])–via the Previous Rebbe’s students and the students of his students, as he is the Nosi of our generation, and “the Nosi is everything”–he gives the ability to every Jew in this generation, and particularly via his students who merited to see him with eyes of flesh, face to face…and seeing the face of the Tzaddik and the Nosi of our generation has an effect on those who see him, until it becomes firmly recognizable in them that they saw him, including first and foremost–in their avoda in “your wellsprings will spread outward”.

Since the period of time in which we find ourselves is characterized by things which appear to be the opposite of good (most strikingly the event of 3 Tammuz, which marks an interruption of seeing the Rebbe “with eyes of flesh, face to face”), we must implement the Rebbe’s instruction to make an effort to understand these things according to Pnimiyus Hatorah and in that way reveal the hidden good, which itself brings about open and revealed good in the world.

Korach (3 Tammuz) 5751: The Sun Stood Still For a Reason

The Miracle of the Sun standing stil was only in order to allow Israel to defeat the enemy by their own power in a natural way.

Gimmel Tammuz is the day that the Previous Lubavitcher Rebbe was released from Soviet prison in 5687 (1927).

Prior to that, we find that it was on this day that Yehoshua bin Nun performed a tremendous miracle, causing the sun to stand still.  The story behind the miracle is that Israel were doing battle with the enemy.  Sunset was approaching, and with the setting of the sun the battle would cease and the enemy would be able to escape.  In order to enable Israel to defeat the enemy, Yehoshua instructed the sun to “be silent”, causing it to cease it’s flight in the heavens, preserving the daylight so that the battle could be won.

The Rebbe asks an obvious question: if one has the power to cause the sun (and the entire heavenly system with it) to pause, why not simply bring about the defeat of the enemy in a direct fashion?  The preceding verses in Sefer Yehoshua tell us that more of the enemy were killed by stones which fell upon them from heaven than were killed by the sword.  Is it not a simpler matter to rain down some more stones than to freeze the entire heavenly system?

The answer the Rebbe gives is that the battle is Israel’s battle, it must be won by them under their own power.  Of course Hashem is helping with miraculous assistance from above, but this is only assistance.  The war must be fought and pursued by Israel in a natural fashion, even if on top of that there is super-natural assistance.  Thus, instead of Yehoshua simply bringing about the defeat of the enemy and Israel stand by passively, he used his power to give Israel more time to overcome the enemy in a natural way.

In our day, Gimmel Tammuz is primarily associated with the transition from the years when we saw the Rebbe to the current situation where the Rebbe is not seen except in videos and dreams.  Moshe Rabbeinu is likened to the sun, and the Rebbe, Moshe Rabbeinu in our generation, is still providing all the assistance necessary to win the war against evil.  But the war must be won by us, under our own power.  While the Rebbe was visible to all, it was possible to “rely on the Rebbe” to win the war.  Today, when it seems that the sun, Moshe Rabbeinu, has “stopped moving” it is only in order to allow us to overcome the enemy using natural means.

For a more detailed explanation, with comprehensive references from Chassidus, see the Kuntres Inyonei Moshiach and Geulah for Gimmel Tammuz.

Kuntres 28 Sivan: I Will Show You Wonders Behind the Miracles

A Chassidic discourse on the verse “As in the days when you came out from Mitzrayim, I will show you wonders” was edited and distributed by the Rebbe on 28 Sivan, 5751 (50th anniversary of the Rebbe’s arrival to America together with the Rebbetzin).  The subject is the nature and varying levels of miracles and wonders in general, and particularly as they will be in the Messianic age.  This not only shares an obvious connection with the miraculous escape of the Rebbe and Rebbetzin from Europe to America 50 years earlier, but also with the year 5751 תנש”א, which the Rebbe repeatedly referred to as the year of “I will show you wonders” (the letters of the Jewish year — Nun-Alef — standing for the  Hebrew words in our verse “I will show you wonders.”)

First, we need to understand the varying levels of miracles: miracles above nature (transforming water into blood, splitting the sea), and miracles enclothed in nature.  Miracles enclothed in nature themselves divide into 3 types: where the miracle is recognizable (Purim, Chanukah); where nature conceals the miracle but there is still a recognition that something out of the ordinary occurred and one is obligated to thank Hashem (an ill person who is healed, a prisoner who is freed, etc); and the lowest level, where nature so completely obscures the miracle to the point that one doesn’t even recognize that a miracle occurred (אין בעל הנס מכיר בניסו).

The Rebbe proceeds to explain that the last type of miracle, unrecognizable from the ordinary process of nature, is actually the highest in it’s source, from the verse עושה נפלאות גדולות לבדו, the great wonders that Hashem does “alone”, no one knows about them.  It is from this level that the great wonders of the Messianic age will come, which will be wonders even compared to the wonders of Mitzrayim.  This can explain why the about the Messianic wonders it says “I will show you wonders” — because they will come from the high level which today are unrecognizable — Hashem will have to “show” us that they are wonders.

But, the Rebbe explains, this verse of “showing wonders” doesn’t only apply to miracles enclothed in nature, but also miracles above nature.  Those miracles will be wonders even in comparison to the wonders that were seen in coming out of Mitzrayim.  But we are left with a question: what need is there to “show” the wonder of a miracle so above nature that it is already a wonder?  The answer the Rebbe gives is amazing.  But to reach that answer, we have to first understand the following:

First, the difference between these miracles is the degree to which they are grasped by human intellect.  A wonder like the splitting of the sea is so beyond human comprehension that we cannot grasp it at all, we can only gaze at it speechlessly.  The more the miracle is enclothed in nature, the more we can grasp it intellectually; to understand not only what happened, but how it happened.  The Rebbe gives examples: we don’t understand how a dead person is brought back to life, we only know that before he was dead and now he is alive.  But looking at the miracle of Purim, for example, we can see exactly how the decree was abolished, or when a sick person is healed we can grasp how it was brought about through certain drugs.  From this out comes out that being enclothed in nature is really what reveals the miracle, making it accessable to the human intellect.  The ultimate form are the miracles that we don’t even recognize — they are so fully grasped by our intellect that there is no sense of wonder that would cause us to notice something unusual has happened, which would cause us to give thanks to Hashem.

Mitteler Rebbe asks a question on the miracles that are unrecognizable: since they derive from the lofty level of “Him alone” (לבדו), then how is or possible for anything to conceal them?  His answer is that, in fact, nothing can conceal them.  They are so fully and seamlessly revealed by nature that we can’t even recognize that something out of the ordinary has occurred!

But really, all miracles come from the Ohr Ein Sof; the difference of whether that are enclothed in nature or not depends on whether they are from the aspect of concealment within the Ohr Ein Sof (למעלה מעלה עד אין קץ), it the aspect of revelation (למטה מטה עד אין תכתית).  And all the wonders of the Messianic era will revealed, including those that derive from the aspect of concealment.

So, the wonders of the Messianic era will come from the highest levels, and will also be revealed even into the human intellect.  But more than that, the Rebbe explains that even the miracles of the Messianic era that will not be enclothed in nature (like the splitting of the sea and the river) will be in the following manner: not only the splitting of the sea will be seen openly, but the revelation [of Elokus] that brings about the splitting of the sea will be seen openly! (As by the splitting of the sea upon coming out of Mitzrayim, when everyone pointed with a finger and said “this is my G-d” (זה א-לי ואנוהו). While by Yetzias Mitzrayim this was a one-time event, in the Messianic era it will be the ongoing reality!)

So we find that the miracles of the Messianic era will be wonders, from a higher level than even the wonders of Yetzias Mitzrayim, and at the same time they will be able to be grasped by human intellect.  (And they will be seen in a way where the Divine revelation itself will be perceived!)  But how will nature — which derives from the Divine name Elokim which conceals G-dliness that is above world — be able to accommodate such a degree of revelation?  The Rebbe explains that  through avoidas habirurim, refining the Divine sparks that fell in physicality, the Jewish people effect a refinement of nature.  Nature itself becomes elevated  (עלית הטבע), so that instead of obscuring the level of G-dliness that is above the world, it becomes a vessel for that G-dliness to be revealed!

It will be interesting to note (for those who have learned the Sicha explaining the “New Torah That Will Go Forth From Me”) that the Rebbe references chapter 16 in Shaar HoEmuna by the Mitteler Rebbe.  There, the Mitteler Rebbe explains this same subject of miracles, and also the difference between the aspect of concealment within the Ohr Ein Sof (למעלה מעלה עד אין קץ), and the aspect of revelation (למטה מטה עד אין תכתית).  He brings out that these two aspects correspond to Halacha (revelation to the lowest levels) and Kabbala (hidden secrets above revelation). Through this reference we can tie together everything in our maamor (which seems to be speaking only about miracles and wonders in physical objects) with the concepts discussed in the Sicha explaining the “New Torah That Will Go Forth From Me” — the ability of Moshiach to draw down the loftiest secrets of Torah to the point where they become Halacha! 

But what is the connection between the secrets of Kabbala, rulings in Halacha, and miracles in the physical world?  As explained by the Rebbe elsewhere, a Halacha ruling (psak din) has an affect on the world, and thus we can understand that when Moshiach draws down the secrets of Torah into Halacha (unifying the aspect of concealment with that of revelation) that this causes the same effect in the physical world, resulting in miracles and wonders which themselves unify the levels of concealment and revelation — above nature and within nature, as explained in this maamor of 28 Sivan 

28 Sivan, 5751: Where is the Beis Hamikdash Now?

The Rebbe spoke this sicha on the 50th anniversary of his arriving safely to the shores of America (together with the Rebbetzin) from war-torn Europe in 5701 (1941).  America is identified in Chassidus as a place where Matan Torah did not take place (in a revealed way), and is referred to as the “lower half of the world” (חצי כדור התחתון).  It is, in this regard, the lowliest place.  But specifically from the lowest place one can elevate everything (like a lever  positioned under a building, which can lift up the entire building).

Here, in the lower half of the world, the Previous Rebbe settled in 5700 (1940), joined by the Rebbe and the Rebbetzin a year later.  The (now-famous) 770 Eastern Parkway was acquired as the home, shul, and study-hall of the Previous Rebbe, and the Rebbe explains the significance of this number.  (This sicha is one of the talks that would be compiled into the unprecedented sicha of “Beis Rabbeinu sh’b’Bavel“.)

As is know, there are 7 sefiros, from Chesed to Malchus.  The state of perfection is represented by 10, so the ultimate perfection of 70 is 700, and of 7 is 70, both of which combine to make 770.  The completion of the task of refining the sefiros.  This is not just number-play, as the Rebbe goes on to explain:

And from this place the Geuloh begins, and the building of the Beis Hamikdosh, “the Sanctuary of G-d, which Your hands established” (מקדש אדנ”י כוננו ידיך)… Even though its place is in the Holy Land, in Yerushalayim, on the Holy Mountain, [but the work of achieving this] is done via our avoidah in the time of golus, so we have in this place, specifically in this place, the entire preparation for the “Sanctuary of G-d”…until in this place will be the revelation of “the Sanctuary of G-d”, in this place (770).

The Rebbe continues to say that this refers to the entire building (of the Beis Hamikdosh), including the roof, as the Midrash states “Melech Hamoshiach stands on the roof of the Beis Hamikdosh and announces to Yisroel: the time of your redemption has arrived”.

Immediately, all Jews will find themselves standing (איבערגעשטעלט) in our Holy Land together with the third Beis Hamikdosh WHICH WE HAVE HERE (וואס מ’האט דא)…

Those words have been translated in capital letters to draw attention to their significance.  In this and other sichos, one could arrive at the mistaken understanding that 770 is merely the “small sanctuary in the time of golus” where, “at some point in the future”, the 3rd Beis Hamikdosh will be revealed first (see Kuntres “Beis Rabbeinu sh’b’Bavel”).

It is correct that 770 is that place where the 3rd Beis Hamikdosh will be revealed first.  But only the revelation to you and me is in the future; because the essential presence of the 3rd Beis Hamikdosh we have here מ’האט דא (present tense)!  This is a critical point to grasp, which enables many things to be understood.  For example: the Rebbe’s assertion (parshas Vayakhel) that the ingathering of the Exiles has begun.  This is something which comes about, as the Rebbe himself explains elsewhere, through the 3rd Beis Hamikdosh (and not merely the “small sanctuary in the time of golus”)!  We have it here!

The Rebbe continues and says that Eybershter agrees to the words and requests of Yidden, revealing His love for them down below in this low world, that everything in the world is working for Geuloh.  And further: the 28th of Sivan leads into the 29th, which is Erev Rosh Chodesh, when the moon is not visible.  This aspect of “your place will be empty” (יפקד מושבך) brings to “you are remembered” (see Kuntres Beis Iyar for more explanation), a term which also refers to the intimacy of husband and wife — the unification with the Eybershter, becoming “one reality”, “one flesh”.

Finally, the Rebbe makes a statement that, if understood, resolves all of the difficulties as to whether the Rebbe is really saying (here and elsewhere) that the Geuloh is here, which is contrary to what we see, or if we have to bring it.  The Rebbe states that:

The Eybershter “needs” (so to speak) the partnership of every Yid, specifically as soul in a body; and through our deeds and avoidah comes the Geuloh.  The Yid must come to agree that not only the time of your redemption has arrived, but more than that: the Geuloh b’pashtus is already here…Geuloh from the root that means revelation (through the avoidah of a Yid in Golus)…

Reading this closely, we note that the Rebbe is saying that what is needed in order to BRING the redemption (in the future, even if only the next moment) is that a Jew who is still in GOLUS (present tense, meaning that he has not yet experienced the Geuloh) nonetheless will AGREE and PROCLAIM that the Geuloh is ALREADY here “b’pashtus”!  To agree, and to go so far as to proclaim, that the Geuloh is already here while you yourself are still in golus — this what brings the Geuloh.

Furthermore, we can note the Rebbe’s exacting choice of words: “agree” (מסכים), which has a different meaning than “acknowledge” (מודה).  Agree means that the Yid, with his own level of understanding, comes to the same conclusion — agrees — with what the Rebbe is saying.  This is the “partnership” with the Eybershter the Rebbe is speaking about.  Because if we did not need to reach this through our own intellect and understanding, if it would be sufficient to simply to believe what the Rebbe is saying (that the Geuloh is already here b’pashtus), or to accept it unconditionally as a loyal Chosid, then the Rebbe would not have chosen the word “agree” (מסכים).  To reach the level of “agreement”, one has to learn and understand and on his level reach the same conclusion — much like a Rov who must rule according to his own understanding and not because he has unconditional acceptance of one who is greater than him.  (As the Gemara* tells about Rebbe Meir — that in his generation he was acknowledged as being uniquely great, but the sages did not rule the halacha according to his opinion because they could not understand the depth of his reasoning.).   We can readily grasp how the direct path to our “agreement” will be learning about the subject of Moshiach and Geuloh, especially in the Rebbe’s teachings. Only in this way can we do more than acknowledge the Rebbe’s words — we will be able to truly agree!

* Eruvin 13b:

גלוי וידוע לפני מי שאמר והיה העולם שאין בדורו כמותו. ומפני מה לא קבעו הלכה כמוהו? שלא יכלו חבריו לעמוד על סוף דעתו