11) Kuntres 15 Av, 5751: An End to Darkness

In honor of the 15th of Av, the maamor “קץ שם לחושך” (“He put a limit to the darkness” —  a posuk in Iyov) was released.

The Rebbe asks the question: since every created thing has a limit, why does this verse say that Hashem “put” a limit on the darkness, implying that otherwise it would not have had a limit?  The answer begins that in general, undesirable things (darkness) are pushed away by light.  But our posuk is telling us that after reaching the limit of the darkness, it won’t be the possibility for darkness.  This is the true Geuloh, which leaves no room for darkness.

The maamor then begins to get into deep concepts of chassidus, most of which we will not mention here.  Many of the Dvar Malchus sichos speak about the need to draw the makif into the pnimi, meaning to internalize in the intellect (seichel) that which is above the intellect.  For this there are two examples, brought in this maamor: Will (ratzon) which is enlothed in siechel; and Faith (Emunah) which is enclothed in seichel.  On their own, both Will and Faith, Ratzon and Emunah, are beyond the intellect, called in Chassidus “makif“.  But the manner in which they are internalized (brought into seichel) is quite different.

We find that Ratzon “forces” the intellect to come to the conclusions it wants.  The intellect understands things in the way that the Ratzon wants.  We see this in the ability of human beings to intellectually justify almost any behavior or goal that they want.   To “rationalize” something that is really not “rational” — this is the power of the Will to overpower the intellect so that it comes to the conclusions that the Ratzon wants.  The Ratzon is forcing and changing the Seichel, and the Seichel is being nullified in the face of the Ratzon.  Thus, it is not much of a chiddush that the Ratzon remains unchanged (the person still wants the same thing, because he “forced” his intellect to give him a good rational).

When bringing Emunah into seichel, however, the belief does not force the intellect.  The fact that his intellect will agree to what he believes in (to intellectually accept that his belief is true) is coming from the intellect, from the true and unbiased conclusion of his Seichel:

When he contemplates intellectually in order that his intellect will also be in accordance with his belief, he makes an effort that his contemplation and “intellectual back and forth” will be honest and unbiased (ע”פ אמיתת השכל), and nonetheless it does not cause a change is his Emunah [he does not “lose his faith” as a result of his effort to come to a rational understanding of the things he believes in]…because even after he understands the matter intellectually, his Emunah remains above his intellect.  

The Rebbe also brings here, in footnote 33 (on the words “honest and unbiased (ע”פ אמיתת השכל)” from the Rebbe Rashab:

“and since he knows that the thing [in which he believes] is in essence true, because his Emunah is on strong foundations, he is not afraid to delve deeply into the subject and he does not limit the power of his Seichel to inquire and seek and weigh each thing until he will come to the truth of the matter.”

The Rebbe is giving over something very relevant to the subject of Geuloh: it is not enough to have Emunah, this Emunah must be brought into Seichel.  This must be done honestly and truthfully (unlike when we bring Ratzon into Seichel, when the honesty of the intellect is compromised to the Ratzon).  This depends on our Emunah standing on strong, unshakable foundations, an Emunah which is not afraid to look honestly at the subject (and nonetheless, it will not be compromised from the challenges involved in trying to understand).  This is a sort of litmus test for us: do we really believe the Rebbe when he tells us that we are the last generation of golus and the first generation of Geuloh (and all that comes along with that)?  If so, we must take that Emunah and bring it into our understanding — which is the inyan of learning Moshiach and Geuloh.  If we find that we have to “force” our understanding, then our conclusions will not be true (probably because we are afraid that our Emunah is not so solid).  On the other hand, we cannot remain content with our Emunah above Seichel, we have a mandate to draw it down into the intellect.  (This recalls the Rebbe’s statement on 28 Sivan that we must “agree” that the Geuloh is here.)

The key to all this?  Bittul.  As the Rebbe states in the maamor:

It is known that Emunah is bittul and seichel is metzius, and it is understood that for Emunah to be enclothed in Seichel is Bittul being drawn into Metzius.  Since his intellectual effort is for the sake of his Emunah [and even this that his Seichel remains in its Metzius and is not nullified to the Emunah (like it is nullified to the Ratzon) is for the sake of the Emunah, in order that also the Seichel as it is in its Metzius will be in accordance with Emunah.

We could say that this is also how we are meant to influence others: not to “force” them to accept what they are being told (the opposite of Bittul, which nullifies the independence of the intellect); but, rather, to share with them the subject of the Emunah (that the Geuloh is here, the identity of Moshiach…) and to give them the tools to understand (which demands that we also must have these tools) and to reach the conclusion intellectually that these matters are in fact true.  In this way we and those around us will be able be “partners” (as the Rebbe says in the sicha of 28 Sivan) to truly agree that the Geuloh is here b’pashtus.

Shemini 5751: Unifying the Limited and the Unlimited

Periodically parshas Shemini (“Eighth”, referring to the 8th day of setting up the Mishkan in the desert) is read 8 times (this occurs outside of Eretz Yisroel in a non-leap year when Pesach falls out on Shabbos).  This gives rise to the expression “Shemini Shmoneh Shmeina”, meaning “[When parshas] Shemini (“Eighth”) [is read] Shmoneh [eight times, then the year will be] Shmeina [fat]” — with material and spiritual abundance.  (And is drawn into all the years until the next time it will be read 8 times.)

The “eighth” that is mentioned in this parsha is the beginning of the indwelling of the Shechina in the Mishkan. The world derives from 7,  which represents G-dly light as it is enclothed in the Creation. The number 8 represents the G-dly light above Creation, and it is specifically on the 8th day that we find the Shechina being revealed in the Mishkan.

Ultimate Purpose of Creation

Hashem’s intent in creating the world is that the G-dly light that is above the world (represented by Shemini, 8th) will not remain separate but rather will be drawn down to be revealed in the world in a way that the world, on its own terms, will be able to receive this revelation.  This means the revelation above limitation being unified with limitation itself. When these two aspects are unified, the recipient beomes a vessel to accept this revelation in an internalized way — the revelation of the Shechina in “the work of your hands”, the Mishkan.

This is exemplified in the words of the Sages that the place of the Aron Kodesh (containing the Luchos) transcended limitation (“eino min hamida”).  The Aron itself had precise measurements, but the place transcended limitation, meaning limitation and unlimited together, that the unlimited can be grasped by within the bounds of the lower (limited) entity.  The Rebbe explains this in another Sicha:

The Talmud states that “the position occupied by the Aron did not take up any space.” That is, the Aron had definite physical dimensions — 2½ cubits length, 1½ cubits width, 1½ cubits height. Logically then, when placed in the Holy of Holies, the Aron should have occupied this amount of space. Yet, the Talmud tells us, it took up no space at all! This is logically impossible — for it is the synthesis of two opposites: the finite and the infinite. Yet in the case of the Aron, it existed… Not only did the Aron transcend the limits of nature (itself a great miracle, since the Aron was made of physical gold), but simultaneously the finite and infinite co-existed together in it: the Aron had definite physical limits, yet took up no space…Its concept is made possible from a level that transcends both of them, allowing the synthesis of these two opposites. (From sicha of 23 Elul, 5742)

We find this as well in the avodah of a Jew — there is his limited and measured avodah, as befits his level, to make himself into a vessel to internalize the revelations.  And additionally there is the avodah of “with all your might” (b’chol me’odecha) — a vessel to receive G-dliness above the limitations of the person.  The ultimate goal is the unification of these 2 forms of avodah.  To summarize: Shemini (8th) is the unlimited, whereas  Shmoneh (the number 8) is the unlimited as it is contained in the qualities of limitation (7): the unification of limited and unlimited, the ultimate intent of Creation.

The revelation of the level of G-dliness that is above the limitation of world is specifically via the avodah from below to above — within the limitations of the world.  As with the 8 which comes specifically from the 7 that precede it.  Thus we find that the limited and measured avodah is connected (in its source) with the highest level (above the source of the unlimited).  Similar to what we find with the Aron — the concept of “eino min hamida” (transcending limitation), comes specifically because the Aron had defined measurements.

Transforming the Exile (“gola”) Into Geuloh

Chesed and Gevurah are the spiritual root of limited and unlimited.  Chesed, is the attribute of “kindness” and giving.  Gevurah, the opposite.  The Alter Rebbe explains that it is  not tzimtzum (contraction and limitation), but rather the attribute of “might” that can overpower other forces (“hisgabrus haChayus”).  Gevurah is not the absence of Chesed, but rather a higher level of might that can conceal the ChesedGevurah brings about exile, but is itself a powerful level of Kedusha, as explained in Chassidus regarding the special quality of “the light that comes from the darkness”.

Geuloh, as explained many times in the Rebbe’s Sichos, is attained by adding to the word “gola” (exile) the letter “alef” (representing the Holy One, blessed be He “Alufo shel olam”).  This adding of the letter “alef” is accomplished via “our deeds and our avodah during the time of exile” upon which the Geuloh is dependent.  Through this, the exile itself (“gola”) becomes Geuloh.

 The main thing is that through “our deeds and our Avodah during the duration of exile” we bring the Geuloh.  It is specifically the concealments and limitations of exile which give the strength to bring Geuloh.

This is similar to statement of our Sages: “everyone who fulfills the Torah amidst poverty will in the end fulfill it amidst wealth.”  Via the poverty of exile, “there is no one who is poor except in knowledge” (“ein oni ela b’da’as”), we receive the true wealth of knowledge and wealth in the simple sense — in the true and complete Geuloh.  This is especially since we have already fulfilled any obligations to endure the limitation of “poverty” (in the previous generations) [meaning — primarily — poverty of knowledge].  Now there is freedom and abundance (“harchava”) in a simple sense from the kingship of the nations.  [For more explanation, see Inyonei Moshiach and Geulah #8.]

Thus, we can learn Torah and fulfill Mitzvos in a relaxed state of mind and body (“menuchas hanefesh and menuchas haguf”) with “wealth” in Torah — via the printing of many seforim, some of which had been hidden until now.  For this reason the Geuloh will have both the positive quality of Geuloh and the positive quality of Golus (the quality of avodah performed via compelling one’s self (“hiskafya”), limitation and constriction, “amidst poverty”…)

Geuloh Hasn’t Come — Proof That it Depends on Us

Since the Geuloh hasn’t yet come, this itself is proof that it is dependent on “our deeds and our avodah” of this generation.  It is specifically through avodah amidst boundaries and limitation and concealment (which derive from Gevuros), because amazing powers are hidden away within them — powers which can bring the Geuloh.

There is a rule that “The Holy One, blessed be He, does not demand of us more than we have the power to accomplish, so therefore we have the power to bring the Geuloh (since that is what is demanded of us).  To be a partner with Hashem in this, not just to help.  A partner implies being involved in all the details in a complete manner.  Since a Jew is a part of G-dliness (chelek Eloka) he possesses the greatest powers to bring about the greatest things — until even the command “be Holy because I am Holy”, upon which our Sages comment “Holy, like Me” — with certainty!

Shemini5751_AddInTorah

All of us have the responsibility to add in avodah to bring Moshiach in actuality.  There is no room to rely on others — each one needs to do the avodah of “to serve my Master” by himself, and he is given the powers to do this.  How so?  By adding in Torah and Mitzvos — the revealed and the Pnimiyus, and fulfilling Mitzvos in an exemplary manner and influencing others to do the same.  Spreading Torah and Yiddishkeit and the wellsprings of Chassidus outward, the latter especially brings about “the Master comes” — this is the King Moshiach.  And all of this amidst anticipation and yearning for the Geuloh.Shemini5751_AddInTorah2

Miketz (Chanukah) 5752: Oil and the Annointed One

Chanukah commemorates and publicizes the miracle of the oil which lasted for eight days.  Oil is unique in that it is an edible substance, but it is never consumed alone.  We add oil to foods, and it enhances them, but oil by itself is harmful to a person.  Thus, it is demands explanation why the festival of Chanukah is celebrated with oil and not with a festive meal (consisting of bread, wine, and water) as all other festivals are (including Purim, which is similar to Chanukah in many ways).

Let us examine these substances, all of which serve as a moshol for Torah:

Bread and water are a perquisite for life — a person must have bread to eat and water to drink in order to survive. This refers to the revealed Torah, which is necessary for a Jew in order to know how to fulfill the mitzvos.

Wine is a luxury, one can subsist without it.  Nonetheless, it adds enthusiasm and pleasure to the meal.  This corresponds to the secrets of Torah.

Oil is also not essential, but is only consumed in very small quantities that are added to other foods.  The oil refers to the “secrets of the secrets” of the Torah.

Chanukah is commemorated with oil because it is the first step in the revelation of Pnimiyus Hatorah, the inner dimension of Torah which was first “squeezed out of the olives” through the self-sacrifice of the Maccabees as they stood firm and battled the Yavanim, the Greeks (and their Jewish Hellenist supporters) who accepted only the most superficial perspective of Torah.  (And in fact, the oil is commemorated through the candles, and not through eating; the Jewish custom of eating foods cooked in oil (latkes and sufganyiot) shows the inclination and desire to internalize this aspect of Torah which evolved in subsequent generations.)

Oil, the “secrets of the secrets” of Torah, became progressively more revealed: first through Rabbi Shimon bar Yochai and the Zohar; later through the teachings of the Arizal; next came the revelations of Chassidus through the Baal Shem Tov; and then Chassidus Chabad, which brings the teachings of Pnimiyus Hatorah in a way which can be consumed and internalized (and not just observed, like candles).  This progressive development in the revelation of the inner dimension of Torah is associated with Moshiach, for the term Moshiach itself means “anointed” (with oil).

Oil can be burned to provide light which illuminates the darkness.  As the darkness of exile increases, there is a greater need for a greater amount of oil (meaning an increase in the learning of Pnimiyus Hatorah).  In these last moments of exile, when the darkness is greatest, there is a greater need than ever for oil, to the point where the Rebbe says that oil is in fact a necessity in our times.  In fact, as far as fighting darkness goes, Pnimiyus Hatorah is more necessary than the revealed Torah.

The revelation of the “oil” of Torah at Chanukah and (even more so on) Yud Tes Kislev is (not only due to the need  that is generated by the increasing darkness of the world, but rather) also and primarily due to the fact that we are proceeding and coming closer to the coming of Moshiach Tzidkeinu, who is called “Moshiach” because he is “anointed” with oil…and through him comes the main and complete revelation of the oil (secrets of the secrets) of Torah…for the main study in the days of Moshiach will be in the secrets of the secrets of Torah.  (As stated in Igeres Hakodesh 26: “They will know all the fundamentals of the revealed plane of the Torah from Pnimiyus Hatorah“.)

Not only is the implication that the “oil” of Torah is coming as an antidote to the increasing darkness, but the Rebbe notes that:

Our approach to the coming of Moshiach Tzidkeinu is also the reason for the strengthening of the darkness in the world — because it is due to the strengthening of holiness that there comes about a strengthening of the opposing side, which opposes the coming of Moshiach Tzidkeinu, and there is a need to fight with the opponent, and this is the idea that “he [Moshiach] fights the wars of Hashem” until “he is victorious”.

The wars of Moshiach are fought by “the soldiers of the house of Dovid“, which in recent generations was the intent of the foundation of Yeshivas Tomchei Temimim by the Rebbe Rashab.  They go out to war against “those who scoff at the footsteps of your anointed one” and are victorious, bringing about the revelation of Dovid, Malka Meshicha.  “And especially in our generation, when all the matters have already been completed, and we need only to ‘open up the eyes’ and to see that ‘behold, this one (Melech Hamoshiach) comes’.”

The Rebbe also touches on the distinction between “ketz haYamim” and “ketz haYamin” (see Tazria-Metzora) the “end” of days (of exile) and the “end” (meaning the beginning) of the “right side” (of the Geuloh).  These correspond with the two reasons for the dissemination of the “oil” of Torah stated above: the strengthening of the darkness and the approach of the coming of Moshiach (and also with this week’s parsha, Mikeitz).  This issue of the “ketz” takes us out of exile and into Geuloh, which is the subject of the sequence of the Torah portions from last week, Vayeishev, through the next three weeks into Vayechi:

…[these parshas] are connected with the subject of the Geuloh: “Vayeshev Yaakov”, that Yaakov sought to settle in tranquility — the ultimate tranquility of the Messianic Era, since from his side he was already prepared for the Geuloh.  [Footnote 96: As emphasized in parshas Vayishlach — that Yaakov sent messengers to Esav his brother to inform him that the birurim were already finished and the time has arrived that they go together towards the Geuloh…to such a degree that even after the messengers informed him that Esav was not yet refined at all, nonetheless he did not involve himself in “avodas habirurim” but rather he sent an offering, “halaas ma’n to elicit ma’d of the makif of Tohu“, in order that he would have the ultimate state of the time-to-come when the transcendent level of Tohu will be drawn down and will be revealed b’pnimiyus in Tikkun.]

From this we proceed to parshas Vayechi, which refers to the “eternal life of Yaakov Avinu in the world of the resurrection.”  (And this includes every Jew, for they are named “Yisroel” after him.)

Even while Yaakov Avinu was in Egypt, and these are referred to as his best years, nonetheless he and his children were not satisfied with this, not satisfied with being that Pharaoh gave them the best land of Egypt, because the main thing by them was the Geuloh.  Thus, “even dwelling in Egypt for a period of time is only for the purpose of bringing the ultimate Geuloh, since through the refinement of Egypt the Geuloh will be in a loftier manner, in the ultimate perfection [in a way which includes the perfection of the intellect].”

The Rebbe concludes that we must strengthen our belief and our anticipation of the coming of Moshiach, to such a degree that he feels that as long as Moshiach Tzidkeinu still didn’t arrive in actuality and in a revealed way, one’s “days” are lacking.  And the main thing: to add in the study and dissemination of Pnimiyus Hatorah, the oil of Torah, in a way where it illuminates the outside (like Chanukah candles), until it brings about the end of “legs of the rebellious ones”.  In this way we can reach the time when “all the fasts will in the future be nullified to* the Days of Moshiach” (Rambam) and not only that, but they will become festival days and days of rejoicing.

* Interesting to note the exact language of the Rambam: that the fast days will be “nullified to” the days of Moshiach (לבטל לימות המשיח, rather than “nullified in”), perhaps implying that they will not be cancelled, but rather the great Divine revelations of the Messianic Era, especially the second stage which brings to Techiyas Hameisim when there is no eating or drinking, will nullify them even without there being any change in them.  This is close to the explanation of Chassidus on the words of the Sages that in the future to come the Festivals will be nullified — not cancelled (G-d-forbid, for they are part of Torah), but rather the Divine revelation which occurs on the festivals will be nullified to the greater revelations of Moshiach, to the point that they will be rendered inconsequential (without being cancelled, like a candle which is overwhelmed by a bonfire).

11) Kuntres 15 Av, 5751: An End to Darkness

In honor of the 15th of Av, the maamor “קץ שם לחושך” (“He put a limit to the darkness” —  a posuk in Iyov) was released.

The Rebbe asks the question: since every created thing has a limit, why does this verse say that Hashem “put” a limit on the darkness, implying that otherwise it would not have had a limit?  The answer begins that in general, undesirable things (darkness) are pushed away by light.  But our posuk is telling us that after reaching the limit of the darkness, it won’t be the possibility for darkness.  This is the true Geuloh, which leaves no room for darkness.

The maamor then begins to get into deep concepts of chassidus, most of which we will not mention here.  Many of the Dvar Malchus sichos speak about the need to draw the makif into the pnimi, meaning to internalize in the intellect (seichel) that which is above the intellect.  For this there are two examples, brought in this maamor: Will (ratzon) which is enlothed in siechel; and Faith (Emunah) which is enclothed in seichel.  On their own, both Will and Faith, Ratzon and Emunah, are beyond the intellect, called in Chassidus “makif“.  But the manner in which they are internalized (brought into seichel) is quite different.

We find that Ratzon “forces” the intellect to come to the conclusions it wants.  The intellect understands things in the way that the Ratzon wants.  We see this in the ability of human beings to intellectually justify almost any behavior or goal that they want.   To “rationalize” something that is really not “rational” — this is the power of the Will to overpower the intellect so that it comes to the conclusions that the Ratzon wants.  The Ratzon is forcing and changing the Seichel, and the Seichel is being nullified in the face of the Ratzon.  Thus, it is not much of a chiddush that the Ratzon remains unchanged (the person still wants the same thing, because he “forced” his intellect to give him a good rational).

When bringing Emunah into seichel, however, the belief does not force the intellect.  The fact that his intellect will agree to what he believes in (to intellectually accept that his belief is true) is coming from the intellect, from the true and unbiased conclusion of his Seichel:

When he contemplates intellectually in order that his intellect will also be in accordance with his belief, he makes an effort that his contemplation and “intellectual back and forth” will be honest and unbiased (ע”פ אמיתת השכל), and nonetheless it does not cause a change is his Emunah [he does not “lose his faith” as a result of his effort to come to a rational understanding of the things he believes in]…because even after he understands the matter intellectually, his Emunah remains above his intellect.  

The Rebbe also brings here, in footnote 33 (on the words “honest and unbiased (ע”פ אמיתת השכל)” from the Rebbe Rashab:

“and since he knows that the thing [in which he believes] is in essence true, because his Emunah is on strong foundations, he is not afraid to delve deeply into the subject and he does not limit the power of his Seichel to inquire and seek and weigh each thing until he will come to the truth of the matter.”

The Rebbe is giving over something very relevant to the subject of Geuloh: it is not enough to have Emunah, this Emunah must be brought into Seichel.  This must be done honestly and truthfully (unlike when we bring Ratzon into Seichel, when the honestly of the intellect is compromised to the Ratzon).  This depends on our Emunah standing on strong, unshakable foundations, an Emunah which is not afraid to look honestly at the subject (and nonetheless, it will not be compromised from the challenges involved in trying to understand).  This is a sort of litmus test for us: do we really believe the Rebbe when he tells us that we are the last generation of golus and the first generation of Geuloh (and all that comes along with that)?  If so, we must take that Emunah and bring it into our understanding — which is the inyan of learning Moshiach and Geuloh.  If we find that we have to “force” our understanding, then our conclusions will not be true (probably because we are afraid that our Emunah is not so solid).  On the other hand, we cannot remain content with our Emunah above Seichel, we have a mandate to draw it down into the intellect.  (This recalls the Rebbe’s statement on 28 Sivan that we must “agree” that the Geuloh is here.)

The key to all this?  Bittul.  As the Rebbe states in the maamor:

It is known that Emunah is bittul and seichel is metzius, and it is understood that for Emunah to be enclothed in Seichel is Bittul being drawn into Metzius.  Since his intellectual effort is for the sake of his Emunah [and even this that his Seichel remains in its Metzius and is not nullified to the Emunah (like it is nullified to the Ratzon) is for the sake of the Emunah, in order that also the Seichel as it is in its Metzius will be in accordance with Emunah.

We could say that this is also how we are meant to influence others: not to “force” them to accept what they are being told (the opposite of Bittul, which nullifies the independence of the intellect); but, rather, to share with them the subject of the Emunah (that the Geuloh is here, the identity of Moshiach…) and to give them the tools (which demands that we also must have these tools) to understand and reach the conclusion intellectually that these matters are in fact true.  In this way we and those around us will be able be “partners” (as the Rebbe says in the sicha of 28 Sivan) to truly agree that the Geuloh is here b’pashtus.

Shemini 5751: Unifying the Limited and the Unlimited

Periodically parshas Shemini (“Eighth”, referring to the 8th day of setting up the Mishkan in the desert) is read 8 times (this occurs outside of Eretz Yisroel in a non-leap year when Pesach falls out on Shabbos).  This gives rise to the expression “Shemini Shmoneh Shmeina”, meaning “[When parshas] Shemini (“Eighth”) [is read] Shmoneh [eight times, then the year will be] Shmeina [fat]” — with material and spiritual abundance.  (And is drawn into all the years until the next time it will be read 8 times.)

The “eighth” that is mentioned in this parsha is the beginning of the indwelling of the Shechina in the Mishkan. The world derives from 7,  which represents G-dly light as it is enclothed in the Creation. The number 8 represents the G-dly light above Creation, and it is specifically on the 8th day that we find the Shechina being revealed in the Mishkan.

Ultimate Purpose of Creation

Hashem’s intent in creating the world is that the G-dly light that is above the world (represented by Shemini, 8th) will not remain separate but rather will be drawn down to be revealed in the world in a way that the world, on its own terms, will be able to receive this revelation.  This means the revelation above limitation being unified with limitation itself. When these two aspects are unified, the recipient beomes a vessel to accept this revelation in an internalized way — the revelation of the Shechina in “the work of your hands”, the Mishkan.

This is exemplified in the words of the Sages that the place of the Aron Kodesh (containing the Luchos) transcended limitation (“eino min hamida”).  The Aron itself had precise measurements, but the place transcended limitation, meaning limitation and unlimited together, that the unlimited can be grasped by within the bounds of the lower (limited) entity.  The Rebbe explains this in another Sicha:

The Talmud states that “the position occupied by the Aron did not take up any space.” That is, the Aron had definite physical dimensions — 2½ cubits length, 1½ cubits width, 1½ cubits height. Logically then, when placed in the Holy of Holies, the Aron should have occupied this amount of space. Yet, the Talmud tells us, it took up no space at all! This is logically impossible — for it is the synthesis of two opposites: the finite and the infinite. Yet in the case of the Aron, it existed… Not only did the Aron transcend the limits of nature (itself a great miracle, since the Aron was made of physical gold), but simultaneously the finite and infinite co-existed together in it: the Aron had definite physical limits, yet took up no space…Its concept is made possible from a level that transcends both of them, allowing the synthesis of these two opposites. (From sicha of 23 Elul, 5742)

We find this as well in the avodah of a Jew — there is his limited and measured avodah, as befits his level, to make himself into a vessel to internalize the revelations.  And additionally there is the avodah of “with all your might” (b’chol me’odecha) — a vessel to receive G-dliness above the limitations of the person.  The ultimate goal is the unification of these 2 forms of avodah.  To summarize: Shemini (8th) is the unlimited, whereas  Shmoneh (the number 8) is the unlimited as it is contained in the qualities of limitation (7): the unification of limited and unlimited, the ultimate intent of Creation.

The revelation of the level of G-dliness that is above the limitation of world is specifically via the avodah from below to above — within the limitations of the world.  As with the 8 which comes specifically from the 7 that precede it.  Thus we find that the limited and measured avodah is connected (in its source) with the highest level (above the source of the unlimited).  Similar to what we find with the Aron — the concept of “eino min hamida” (transcending limitation), comes specifically because the Aron had defined measurements.

Transforming the Exile (“gola”) Into Geuloh

Chesed and Gevurah are the spiritual root of limited and unlimited.  Chesed, is the attribute of “kindness” and giving.  Gevurah, the opposite.  The Alter Rebbe explains that it is  not tzimtzum (contraction and limitation), but rather the attribute of “might” that can overpower other forces (“hisgabrus haChayus”).  Gevurah is not the absence of Chesed, but rather a higher level of might that can conceal the ChesedGevurah brings about exile, but is itself a powerful level of Kedusha, as explained in Chassidus regarding the special quality of “the light that comes from the darkness”.

Geuloh, as explained many times in the Rebbe’s Sichos, is attained by adding to the word “gola” (exile) the letter “alef” (representing the Holy One, blessed be He “Alufo shel olam”).  This adding of the letter “alef” is accomplished via “our deeds and our avodah during the time of exile” upon which the Geuloh is dependent.  Through this, the exile itself (“gola”) becomes Geuloh.

 The main thing is that through “our deeds and our Avodah during the duration of exile” we bring the Geuloh.  It is specifically the concealments and limitations of exile which give the strength to bring Geuloh.

This is similar to statement of our Sages: “everyone who fulfills the Torah amidst poverty will in the end fulfill it amidst wealth.”  Via the poverty of exile, “there is no one who is poor except in knowledge” (“ein oni ela b’da’as”), we receive the true wealth of knowledge and wealth in the simple sense — in the true and complete Geuloh.  This is especially since we have already fulfilled any obligations to endure the limitation of “poverty” (in the previous generations) [meaning — primarily — poverty of knowledge].  Now there is freedom and abundance (“harchava”) in a simple sense from the kingship of the nations.  [For more explanation, see Inyonei Moshiach and Geulah #8.]

Thus, we can learn Torah and fulfill Mitzvos in a relaxed state of mind and body (“menuchas hanefesh and menuchas haguf”) with “wealth” in Torah — via the printing of many seforim, some of which had been hidden until now.  For this reason the Geuloh will have both the positive quality of Geuloh and the positive quality of Golus (the quality of avodah performed via compelling one’s self (“hiskafya”), limitation and constriction, “amidst poverty”…)

Geuloh Hasn’t Come — Proof That it Depends on Us

Since the Geuloh hasn’t yet come, this itself is proof that it is dependent on “our deeds and our avodah” of this generation.  It is specifically through avodah amidst boundaries and limitation and concealment (which derive from Gevuros), because amazing powers are hidden away within them — powers which can bring the Geuloh.

There is a rule that “The Holy One, blessed be He, does not demand of us more than we have the power to accomplish, so therefore we have the power to bring the Geuloh (since that is what is demanded of us).  To be a partner with Hashem in this, not just to help.  A partner implies being involved in all the details in a complete manner.  Since a Jew is a part of G-dliness (chelek Eloka) he possesses the greatest powers to bring about the greatest things — until even the command “be Holy because I am Holy”, upon which our Sages comment “Holy, like Me” — with certainty!

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All of us have the responsibility to add in avodah to bring Moshiach in actuality.  There is no room to rely on others — each one needs to do the avodah of “to serve my Master” by himself, and he is given the powers to do this.  How so?  By adding in Torah and Mitzvos — the revealed and the Pnimiyus, and fulfilling Mitzvos in an exemplary manner and influencing others to do the same.  Spreading Torah and Yiddishkeit and the wellsprings of Chassidus outward, the latter especially brings about “the Master comes” — this is the King Moshiach.  And all of this amidst anticipation and yearning for the Geuloh.Shemini5751_AddInTorah2