Lesson Four

LESSON 6 Destiny Distilled OPEN YOUR EYES TO AN AUGMENTED REALITY | 138

Text 1 THE , MENACHEM MENDEL SCHNEERSON, SEFER HAMAAMARIM MELUKAT (CLASSIC EDITION) 1, P. 5 ~

SEFER HAMAAMARIM MELUKAT ְו ִה ֵנה ֶזה ּתוֹ ְב ִעים ִמ ָּכל ֶא ָחד ְו ַא ַחת ֵמ ִא ָּת ּנו . . . ִנ ְמ ָצ ִאים ֲא ַנ ְח ּנו Of the many (in-depth explorations and analyses of ְּב ִע ְיק ְב ָתא ִד ְמשׁ ִ ָיחא, ְּב ִס ּיו ָמא ְד ִע ְק ְב ָתא, ְו ָה ֲעבוֹ ָדה – ִל ְגמוֹ ר and philosophy) delivered ַהְמשָׁ ַכת ַהשְׁ ִכ ָינה, ְוֹלא ַרק שְׁ ִכ ָינה ִּכי ִאם ִע ָיקר שְׁ ִכ ָינה, by the Rebbe, close to 200 were reworked, edited, and released for ּו ַב ַּת ְח ּתוֹ ִנים ַדְו ָקא. . . publication by the Rebbe. Most of the discourses were edited by the Rebbe between 1986–1992. The Rebbe The task that is now demanded of each and every himself distributed a select few of these discourses to the thousands one of us [in this generation] . . . as we stand at who queued up to receive them. the conclusion of the final period of exile is to complete the process of drawing the essence of the Divine Presence into the lowest [mate- rial] realm.

Question for Discussion

In your estimation, why are some people bothered by the Rebbe’s and Chabad’s strong emphasis on Mashiach and the Redemption?

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Text 2 , MISHNEH , LAWS OF KINGS 11:1 ~

RABBI MOSHE BEN MAIMON (MAIMONIDES, RAMBAM) 1204–1135 ַהֶמֶלְך ַהָמשִׁ ַיח ָעִתיד ַלֲעמוֹד ּוְלַהֲחִזיר ַמְל ּכות ָדִוד ְליוֹשְׁ ָנּה Halachist, philosopher, author, and ַלֶמְמשָׁ ָלה ָהִר ָאשׁוֹנה ּו ֶבוֹנה ַהִמְקָדשׁ ּוְמַקֵּבץ ִנְדֵחי ִי ְשָׂרֵאל physician. Maimonides was born in ְוחוֹ ְזִרין ָּכל ַה ִמשׁ ְ ָּפ ִטים ְּבָי ָמיו ְּכשׁ ֶ ָה ּיו ִמקוֹ ֶדם . . . Córdoba, Spain. After the conquest of Córdoba by the Almohads, he fled Spain ְוָכל ִמי שֶׁ ֵאינוֹ ַמֲאִמין ּבוֹ אוֹ ִמי שֶׁ ֵאינוֹ ְמַחֶּכה ְלִב ָיא תוֹֹלא .and eventually settled in Cairo, Egypt ִּבשׁ ְ ָאר ְנ ִב ִיאים ִּב ְל ַבד ּהוא ּכוֹ ֵפר ֶא ָלא ַּב ּתוֹ ָרה ּו ְבמֹשׁ ֶ ה ַר ֵּב ּינו. There, he became the leader of the Jewish community and served as court physician to the vizier of Egypt. He is The King Mashiach is destined to arise and re- most noted for authoring the Mishneh Torah, an encyclopedic arrangement new the Davidic dynasty and restore its original of Jewish law, and for his philosophical work, Guide for the Perplexed. His sovereignty. He will build the Temple and gather rulings on Jewish law are integral to the dispersed of Israel. At that time, we will ob- the formation of halachic consensus. serve all the mitzvot as we did in days of yore. . . . One who does not believe in the concept of the Mashiach or one who does not await his coming rejects not only the statements of the prophets [regarding the Redemption] but also the Torah and our teacher Moses.

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Figure 6.1

ְגא ּו ָלה ג וֹ ָל ה

golah Ge’ulah

exile redemption

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Text 3 THE REBBE, SEFER HASICHOT 5751:2, PP. 505–506 ~

SEFER HASICHOT A series of 12 volumes of the Rebbe’s ְג ּאו ָלה ִאיז ִניט ֶדער ַט ְייטשׁ , ַאז ּדוְר ְך ַארוֹ ְיס ֵגיין ּפון ָג ּלות talks delivered between 1986 and During these years, the Rebbe .1992 ַפ ְאר ָל ְאזט ֶמען ֶדעם ֶל ְּעבן, ִדי ְּפ ּעולוֹ ת ּאון ֶדער ֶו ְועלט ָוואס would regularly review and edit (parts ִאיז ֶג ֶעווען ְ)פִר ֶיער( ִאין ָג ּלות. ַא ְדַר ָּבה: ְג ּאו ָלה ֵה ְייסט, ַאז ִדי of) the transcripts of his talks for immediate publication. The language ְמ ִצ ּיאות ָוואס ִאיז ְפִר ֶיער ֶג ֶעווען ַפ ְארשׁ ְ ְק ַל ְאפט ִאין ָג ּלות used alternated between Hebrew and ּ Yiddish. These edited talks would ֶו ְוערט ִ)ניט ָב ֵטל ַחס ְושׁ ָ לוֹ ם, ָנאר( אוֹ ְיס ֶג ֵעל ְייזט . . . ַאֶלע :appear in 2 weekly newspapers ִ)ח ּיו ְב ִ'ד ֶיקע( ַז ְאכן ִאין ָג ּלות ַפ ְאר ְּב ַל ְּייבן אוֹ ְיך ַו ֶוייטער, ָנאר the (Yiddish) Algemeiner Journal .and the (Hebrew) ֶעס ֶו ְוערט ָּב ֵטל ֵז ֶייער ָג ּלו ּת-צושׁ ְ ַט ְאנד: ֶעס ֶו ְוערט ָּב ֵטל ֶדער ֶה ְע ֶלם ְו ֶה ְס ֵּתר ָוואס ַפ ְאר ֶד ְעקט אוֹ יף ֵז ֶייער ֶא ֶמ ֶת'ע ּאון ְּפ ִנ ִימ ּיו ִת'ד ֶיקע ְמ ִצ ּיאות . . ַ.על ִּפי ֶזה ִאיז ַפ ְארשׁ ְ ַט ְאנ ִדיק ַפ ְארָוואס ֶדער ָו ְוארט ְ"ג ּאו ָלה" ִאיז ּכ וֹ ֵל ל ֶדעם ָו ְוארט "גוֹ ָלה", ָא ֶּבער – ִמיט ַא ּת ֶוֹס ֶפת ַא ֶל"ף: ִדי ְג ּאו ָלה ִאיז ִניט ְמ ַב ֵטל ִ)די ַעבוֹ ָדה ִאין( ָג ּלות, ַא ְדַר ָּבה: ִדי ְג ּאו ָלה ַּבאשׁ ְ ֵטייט ּפון אוֹ ְיפהוֹ ְּיבן ֶ)דעם ֶל ְּעבן ִאין( "גוֹ ָלה" ּ)דוְר ְך אוֹ ְיס ֵל ְייזן ַא ֶלע ִע ְנָי ִנים ּפון ָג ּלות( ּאון ֶד ְער ּפון ּגו ָפא ַמ ְאכן ְ"ג ּאו ָלה" – ּדוְר ְך ֶדעם ָוואס ְמ ִ'איז ְמ ַג ֶלה ִאין ַא ֶלע ִע ְנָי ִנים ּפון "גוֹ ָלה" ֶדעם ַא ֶל"ף ּפון ַא ּלופוֹ שׁ ֶ ל ָעוֹלם – ְמ ֶ'נ ְעמט ַאָר ּאפ ֶדעם ֶה ְע ֶלם ְו ֶה ְס ֵּתר ִאין ִדי ִעְנָיֵני ָג ּלות ֶו ְועל ֶכע ַפ ְאר ֶד ְעקט אוֹ יף ִאיר ֶא ֶמ ֶת'ע ְמ ִצ ּיאות ּאון ַּת ְכ ִלית, ְמ ִ'איז ְמ ַג ֶלה ֶדעם ַא ּלופוֹ שׁ ֶ ל עוֹ ָלם שׁ ֶ ָּב ֶזה – ִדי ַּת ְכ ִלית ּפון ַא ֶלע ִע ְנָי ֵני ָג ּלות ּצו ִליב ֶו ְועל ֶכער ֶדער אוֹ ֶּיב ְערשׁ ְ ֶטער ָהאט ֵזיי ַּבאשׁ ַ ְאפן – ַאזוֹ י ַאז ּפון "גוֹ ָלה" ֶו ְוערט ְ"ג ּאו ָלה".

Redemption does not imply a departure from our current state—from our lives, routines, and world. To the contrary, the definition of redemp- tion is that the very entity that was previously in a state of exile is—not nullified, G-d forbid, but—redeemed. . . . All the positive elements that are part of our current reality will remain intact; only their exilic condition will be eliminated. The concealment of each entity’s true nature will be removed. . . .

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This explains why the word ge’ulah (redemp- tion) includes within itself the word golah (exile) with the added letter alef. Redemption will not do away with exile and our efforts therein. To the contrary, redemption’s characteristic is that it lifts up and redeems the entire state of exile and transforms exile itself into redemption. This is done by removing all of exile’s conceal- ments, everything that obscures each thing’s true nature and purpose, and revealing within everything the alef, which alludes to the Master (aluf) of the World. When we reveal the Master of the World in each thing—that is, the purpose for which G-d created it—then from exile itself, redemption emerges.

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Text 4 RABBI SHNE’UR ZALMAN OF , , CH. 37 ~

RABBI SHNE’UR ZALMAN OF LIADI (ALTER REBBE) 1812–1745 ְו ִה ֵנה ַּת ְכ ִלית ַהשׁ ְ ֵל ּימות ַה ֶזה שׁ ֶ ל ְימוֹ ת ַה ָמשׁ ִ ַיח . . . שׁ ֶ ּהוא ִג ּלוי ,Chasidic rebbe, halachic authority אוֹ ר ֵאין סוֹ ף ָּב ּרו ְך ּהוא ָּבעוֹ ָלם ַה ֶזה ַה ַגשׁ ְ ִמי, ָּת ּלוי ְּב ַמ ֲע ֵשׂ ּינו .and founder of the Chabad movement ַו ֲע ָבוֹד ֵת ּנו ָּכל ְז ַמן ֶמשׁ ֶ ְך ַהָג ּלות. ִּכי ַה ֵגוֹרם ְשׂ ַכר ַה ִמ ְצָוה ִהיא The Alter Rebbe was born in Liozna, Belarus, and was among the ַה ִמ ְצָוה ְּב ַע ְצ ָמה. principal students of the Magid of Mezeritch. His numerous works include the Tanya, an early classic This ultimate perfection [that the world will containing the fundamentals of Chabad Chasidism, and Shulchan arrive at during the] messianic era . . . namely Aruch HaRav, an expanded and the revelation of G-d’s infinite light in this mate- reworked code of Jewish law. rial world, is a result of our actions and service throughout the duration of our exile. For the reward of a is triggered by the mitz- vah itself.

Text 5 MAIMONIDES, MISHNEH TORAH, LAWS OF REPENTANCE 3:4 ~

ָצִר ְיך ָּכל ָא ָדם שׁ ֶ ִיְר ֶאה ַע ְצמוֹ ָּכל ַהשׁ ָ ָנה ּכ ּו ָל ּה ְּכ ִא ּילו ֶח ְציוֹ ַז ַּכאי ְו ֶח ְציוֹ ַחָייב, ְו ֵכן ָּכל ָה ָעוֹלם ֶח ְציוֹ ַז ַּכאי ְו ֶח ְציוֹ ַחָייב . . . ָע ָשׂה ִמ ְצָוה ַא ַחת ֲהֵרי ִה ְכִר ַיע ֶאת ַע ְצמוֹ ְו ֶאת ָּכל ָה ָעוֹלם ּכ ּולוֹ ְל ַכף ְז ּכות ְו ָגַרם לוֹ ְו ָל ֶהם ְּתשׁ ּו ָעה ְו ַה ָצ ָלה.

We should always view ourselves as equally balanced with merits and faults and view the world likewise, as equally balanced with merits and faults. . . . Therefore, if we perform but one mitzvah, we tip the balance—our own and the entire world’s—and effect personal and global deliverance and salvation.

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Exercise 6.1

The world today is a kinder and better place than it was a few decades ago, more reflective of its beautiful essence and more consistent with Torah values.

True

False

It’s complicated because . . .

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Text 6 THE REBBE, SEFER HASICHOT 5752:1, PP. 151–152 ~

ִא ְיצ ֶטער ַה ְאלט ֶמען שׁ וֹין ַּבא ֶדעם ַמ ָצב ַאז ֶדער ּגוף ַהַגשׁ ְ ִמי ּאון ֲא ִפ ּילו ַגשׁ ְ ִמ ּיות ָהעוֹ ָלם ִאיז שׁ וֹ ין ִא ְינ ַג ְאנ ְצן ִנ ְת ַּבֵרר ְו ִנ ְז ַד ֵכ ְך ֶג ָעו ְוארן, ּאון ִאיז ַא ְּ"כ ִלי" ּמו ָכן אוֹ יף ַא ֶלע אוֹרוֹ ת ְו ִע ְנָי ִנים ּרו ָח ִנ ִיים, ּכוֹ ֵלל ּו ְב ִע ָיקר – אוֹרוֹ שׁ ֶ ל ָמשׁ ִ ַיח ִצ ְד ֵק ּנו, אוֹ ר ַה ְג ּאו ָלה ָה ַא ִמ ִּיתית ְו ַהשׁ ְ ֵל ָימה . . . ִדי ֵא ְיינ ִצ ֶיקע ַז ְאך ָוואס ֶפ ְעלט ִאיז – ַאז ַא ִאיד ָזאל אוֹ ְיפ ֶע ֶפ ֶענען ַז ֶיינע אוֹ ְיגן ִּכ ְד ָּב ֵעי, ֶוועט ֶער ֶזען ִווי ַא ְלץ ִאיז שׁ וֹ ין ְגֵרייט ּצו ֶדער ְג ּאו ָלה!

We have now reached the point where the physi- cal body and even the materiality of the world is completely purified and refined and is receptive to the divine light and all spiritual revelations. This especially includes the light of Mashiach, the light of the true and complete Redemption. . . . The only thing that remains is for us to properly open our eyes. If we do so, we will see that all is ready for the Redemption!

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Text 7 THE REBBE, SEFER HASICHOT 5750:1, PP. 159–160 ~

ֶישׁ ְ ָנם ַה ְּת ֵמ ִהים ַעל ַה ְמ ּדו ָּבר ַּב ְּת ּקו ָפה ָה ַא ֲחרוֹ ָנה שׁ ֶ עוֹ ְמ ִדים ָא ּנו ְּבסוֹ ף ְז ַמן ַה ָג ּלות, ִע ְק ְב ָתא ִד ְמשׁ ִ ָיחא, ְושׁ וֹ ֲא ִלים: ֵה ָיכן רוֹ ִאים זֹאת? ֲהֵרי עוֹ ָלם ְּכ ִמ ְנ ָהגוֹ ִמ ְי ֵדי שׁ ָ ָנה ְּבשׁ ָ ָנה ָּכָר ִגיל נוֹ ֵהג? ּו ְל ֶּפ ֶלא ֲה ִכי ָגדוֹ ל שׁ ֶ ֵא ָינם ִמ ְת ּבוֹ ְנ ִנים ְּב ַה ְמאוֹ ָרעוֹ ת שׁ ֶ ִמ ְתַר ֲחשׁ ִ ים ָּבעוֹ ָלם, ְמאוֹ ָרעוֹ ת ַה ְג ּלו ִיים ּו ְמ ּפוְר ָס ִמים! ַּב ְּת ּקו ָפה ָה ַא ֲחרוֹ ָנה ֵ)ה ֵחל ִמשׁ ָ ִנים ֲה ִכי ַא ֲחרוֹנוֹ ת, ּומוֹ ִסיף ְוהוֹ ֵל ְך ִמְזַמן ִלְזַמן( ִמְתַרֲחשִׁ ים ְּבַרֲחֵבי ָה ָעוֹלם ַמ ְה ֵּפיכוֹ ת ִקיצוֹ ִניוֹ ת, ִמן ַה ָק ֶצה ֶאל ַה ָק ֶצה, ּו ְב ַח ְסֵדי ה', ִמ ְתַר ֲחשׁ ִ ים ַמ ְה ֵּפיכוֹת ֵא ֶלה ְ ּ ב שׁ ֶ ֶ ק ט, ְּכלוֹ ַמר, ְלֹלא ִמ ְל ָחמוֹ ת ּושׁ ְ ִפ ּיכו ָת-ד ִמים, ַר ֲח ָמ ָנא ִל ְיצ ַלן, ַעד ְּכ ֵדי ַּכ ְך, שׁ ֶ ַחֵיי ַהיוֹם-יוֹ ם ְּ)ב ִע ְנָי ֵני ַה ִמ ְס ָחר ְו ַכיוֹ ֵצא ָּב ֶזה( ַמ ְמשׁ ִ ִיכים ְל ִה ְת ַנ ֵהל ַעל ֶדֶר ְך ָהָר ִגיל, ְּכ ִא ּילו עוֹ ָלם ְּכ ִמ ְנ ָהגוֹ נוֹ ֵהג, ַל ְמרוֹ ת שׁ ֶ ִמ ְתַר ֶחשׁ ֶ ת ַמ ְה ֵּפ ָיכה ִקיצוֹ ִנית ְּב ַה ְנ ָה ַגת ַה ְמ ִד ָינה ּכ ּו ָל ּה, ֶא ָלא שׁ ֶ ִהיא ַמ ְה ֵּפ ָיכה ְּפ ִנ ִימית, ְּב ַדְר ֵכי ּפוֹ ִל ִיט ָיקא ְמ ִד ִינית: ְלכֹל ְלרֹאשׁ ּו ַמ ְת ִחיל ִמ ְמ ִד ַינת ּרו ְסָיא . . . ֲאשׁ ֶ ר, ְל ַא ֲחֵרי ְּת ּקו ָפה שׁ ֶ ל שׁ ִ ְ ב ִ ע י ם שׁ ְ נ ֹ ו ת ִמ שׁ ְ ָ ט ר תַּ ִקיף ְו ֵא ְימ ָת ִני שׁ ֶ ִה ִּפיל ִח ָּיתתוֹ ַעל ָּכל ּתוֹשׁ ְ ֵבי ַה ְמ ִד ָינה, ַעד שׁ ֶ ֲא ִפ ּלו ֲע ּבור ִה ְת ַּב ְט ּאות שׁ ֶ ל ִּביקוֹ ֶרת ַעל ַה ִמשׁ ְ ָטר ָה ּיו עוֹ ְנשׁ ִ ים ְל ִהשׁ ָ ַלח ְל ֶאֶרץ ְג ֵז ָירה ִ)ס ִּיביר ְו ַכיוֹ ֵצא ָּבֶזה( – ַנֲע ֶשׂה ְלֶפַתע, ְּבֶפֶרק ְזַמן ָקָצר ְּב ֵיוֹתר, שׁ ִ ּנוי ִקיצוֹ ִני ַ)על ְי ֵדי ָהעוֹ ְמ ִדים ְּברֹאשׁ ַה ְנ ָה ַגת ַה ְמ ִד ָינה( ְּב ִמשׁ ְ ַטר ַה ְמ ִד ָינה, ּו ִמ ְת ַּפשׁ ֵ ט ַגם ִּבשׁ ְ ָאר ְמ ִדינוֹ ת ּדו ְג ָמ ָתן. ְו ַעל ֶדֶר ְך ֶזה ִּב ְמִד ַינת ִסין – שׁ ֶ ַּב ְּת ּקו ָפה ָה ַא ֲח ָרוֹנה ִמ ְתַר ֶחשׁ ֶ ת ַמְהֵּפ ָיכה ְּבַהְנָהַגת ַהְמִד ָינה ִּבְפִנים ְוַגם ְּב ֵנוֹגַע ַלֶקשֶׁר ְוַיַחס ִעם שׁ ְ ָאר ְמ ִדינוֹ ת ָהעוֹ ָלם, ְו ַכיוֹ ֵצא ָּב ֶזה, ְו ֵכן ִּב ְמ ִד ַינת הוֹ ּדו – שֶׁ ְּבֶּפֶרק ְזַמן ָקָצר ַיֲחִסית ּהוְחְל ּפו ָראשֵׁי ַהשִׁ ְלטוֹן שֶׁשָׁ ַלט ְּב ֶמשׁ ֶ ְך ְּת ּקו ָפה ֲא ּרו ָכה, ְו ַעל ֶדֶר ְך ֶזה ַמ ְה ֵּפיכוֹ ת ִקיצוֹ ִניוֹ ת ְּבעוֹ ד ַּכ ָמה ְמ ִדינוֹ ת ְּבַר ֲח ֵבי ָהעוֹ ָלם . . . ְו ַה ְמ ּדו ָּבר אוֹדוֹ ת ַמ ְה ֵּפיכוֹ ת ִּב ְמ ִדינוֹ ת ָּכ ֵא ּלו שׁ ֶ ֵישׁ ָּב ֶהם ִר ּב ּוי ָע ּצום שׁ ֶ ל ְּב ֵנ ָי-א ָדם, ְּכלוֹ ַמר, ַמ ְה ֵּפיכוֹ ת ְּב ֶמ ְמשׁ ָ לוֹ ת ּו ִמשׁ ְ ָטִרים שׁ ֶ ַמ ְנ ִה ִיגים ִּב ְליוֹ ֵני ֲא ָנשׁ ִ ים ְּב ָכל ַר ֲח ֵבי ָהעוֹ ָלם, ְו ַעד ְלרוֹ ב ָה ֲא ָנשׁ ִ ים שׁ ֶ ְּב ָכל ָהעוֹ ָלם! ְו ַה" ֵנס" שׁ ֶ ַּבָד ָבר – ּו ְל ֶּפ ֶלא ַה ִכי ָגדוֹל שׁ ֶ ֹלא ָשׂ ִמים ֵלב ְל ָכל ֶזה, ֵ"אין ַּב ַעל ַה ֵנס ַמ ִּכיר ְּב ִנסוֹ " – שׁ ֶ ַמ ְה ֵּפיכוֹ ת ִקיצוֹ ִניוֹ ת , שׁ ֶ ֵ י שׁ ָל ֶ ה ם

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ַהשׁ ְ ָּפ ָעה ְישׁ ִ ָירה ַעל רוֹב ָה ָעוֹלם, ִמ ְתַר ֲחשׁ וֹת ְ ּ ב שׁ ֶ ֶ ק ט ּו ִ ב ְ מ נ ּו ָ ח ה, ָד ָבר שׁ ֶ ֵאין לוֹ ָאח ְוֵר ַע ְּב ּתוֹ ְלדוֹ ת ָה ֱאנוֹשׁ ִ ּיות ּכ ּו ָל ּה: ַמ ְה ֵּפיכוֹ ת ְּב ִמשׁ ְ ָטר ְושׁ ִ ְלטוֹ ן שׁ ֶ ל ְמ ִדינוֹ ת ָה ּיו ְמ ּלוִוים ָּת ִמיד ְּב ִמ ְל ָחמוֹ ת ֲע ּקובוֹ ת ָדם שׁ ֶ ִה ְת ַנ ֲה ּלו ְּב ֶמשׁ ֶ ְך ְּת ּקו ָפה ֲא ּרו ָכה, שׁ ִ ְּיבשׁ ּו ֶאת ְמ ַה ֵל ְך ַה ַח ִיים, ֵה ִב ּיאו ֶהֶרס ְו ּחוְר ָּבן ַר ֲח ָמ ָנא ִל ְיצ ַלן. ְו ֵאין ֶצוֹר ְך ְל ַהְר ִחיק ֶל ֶכת ּו ְל ַחֵּפשׂ ְּבִדְבֵרי ְי ֵמי ָה ָעוֹלם ְּבדוֹרוֹת שׁ ֶ ִל ְפ ֵני ֶזה, ֵּכ ָיון שׁ ֶ ָר ִא ּינו ְּבדוֹ ֵר ּנו ֶזה ֶאת ַה ּחוְר ָּבן ַהנוֹ ָרא ְּב ִמ ְל ֶח ֶמת ָהעוֹ ָלם ַהשׁ ְ ִנָיה, ֹלא ָת ּקום ַּפ ֲע ַמ ִיים ָצָרה. ְו ִא ּילו ְּבָי ֵמ ּינו ֵא ֶלה, ִמ ְתַר ֲחשׁ ִ ים ַמ ְה ֵּפיכוֹ ת ִקיצוֹ ִניוֹ ת ְג ד וֹ ל וֹ ת י וֹ ֵת ר, ְּברוֹ ב ָהעוֹ ָלם, ּו ְב ַח ְס ֵדי ה', ֲהֵרי ֶזה ְלֹלא ִמ ְל ָחמוֹת, ְלֹלא שׁ ְ ִפ ּיכות ָד ִמים, ַחס ְושׁ ָ לוֹ ם, ֶא ָלא ִמ ּתוֹ ְך שׁ ֶ ֶקט ּו ְמ ּנו ָחה.

Some are skeptical of [my] recent statements as- serting that we have reached the end of exile and are on the threshold of the Redemption. They ask, “Where do we see this? The world continues to function as usual, as it has done for years.” It is truly surprising that these people fail to consider glaring and highly publicized current world events: Radical transformations have taken place across the globe in recent years (and continue with in- creasing frequency). Due to G-d’s kindness, these transformations are occurring calmly, without battles and bloodshed. In fact, daily life, as far as commerce and the like are concerned, continues unfazed, as if everything was business as usual— despite startling and extreme transformations sweeping the entirety of the affected countries. First and foremost, this process began with Rus- sia . . . where a powerful and terrifying regime ruled for seventy years, casting dread over all its

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citizens, to the extent that the slightest hint of criticism against the regime was punished with exile to remote, harsh regions such as Siberia. All of a sudden and in the briefest period, an utter transformation (led by the country’s lead- ers) transpired within the government and has spread to other countries [of the Commu- nist bloc]. Something similar happened in China, which most recently experienced a transformation in its internal governance and foreign policies. Likewise, in a relatively brief space of time, the ruling party in India that had held power for so long was replaced. Similar extreme transforma- tions have occurred in various other countries around the world. . . . We are talking about revolutions in countries with enormous populations. These are govern- ments and regimes that [collectively] control billions of people across the world, so this has af- fected a majority of the world’s population. It is truly remarkable that people do not pay at- tention to this wonder, [as our sages observed,] “He who experiences a miracle [often] fails to recognize the miracle.” The miracle here is that these drastic revolutions that directly impact the lives of the majority of the world’s population are transpiring calmly and quietly. In all of human history, there is neither parallel nor precedent whatsoever for such a marvel. Regime changes have always been accompanied by bloody wars that stretched over lengthy pe- riods, devastated society, and inflicted ruin and

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destruction. We need not go far, nor research ancient history [to demonstrate this point], for we have witnessed in our own generation the dreadful destruction of the Second World War (may such a disaster never recur!). These days, by contrast, far greater transforma- tions are developing in most of the world. Nev- ertheless, due to G-d’s kindness, instead of with battles and bloodshed, they are materializing quietly and calmly.

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Text 8a ISAIAH 2:4 ~

ְו ִכ ְּת ּתו ַחְרבוֹ ָתם ְל ִא ִּתים, ַו ֲח ִניתוֹ ֵת ֶיהם ְל ַמ ְז ֵמרוֹ ת. ֹלא ִי ָשׂא גוֹ י ֶאל גוֹ י ֶחֶרב, ְוֹלא ִי ְל ְמ ּדו עוֹ ד ִמ ְל ָח ָמה.

Nations will beat their swords into plowshares and their spears into pruning hooks. Nation will not lift up sword against nation, and no more will they study warfare.

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Text 8b THE REBBE, SEFER HASICHOT 5752:2, P. 368 ~

ְ"ו ִכ ְּת ּתו ַחְרבוֹ ָתם ְל ִא ִּתים" ּהוא ִע ְנָין ַה ּמו ָבן ּו ְמ ּחוָייב ַגם ְּב ֵשׂ ֶכל ָה ָא ָדם ִ)"משׁ ְ ָּפ ִטים"(, שׁ ֶ ֲהֵרי, ֵשׂ ֶכל ֶא ּנושׁ ִ י ְמ ַחֵייב ִק ּיומוֹ שׁ ֶ ל ָה ָעוֹלם ַעל ִּפי ֶצֶדק ְויוֹשׁ ֶ ר, ַעל ְיֵדי שׁ ְ ִל ַילת ִמ ְל ָח ָמה שׁ ֶ ְמ ִב ָיאה ֶהֶרס ְו ּחוְרָּבן, ַרֲחָמָנא ִל ְיצַלן, ְוַעד שֶָׁיִביא ִלשְׁ ִבַירת ְּכֵלי ַה ִמ ְל ָח ָמה ְ)"ו ִכ ְּת ּתו ַחְרבוֹ ָתם"( ַו ֲה ִפ ָיכ ָתם ְל ֵּכ ִלים שׁ ֶ ְמ ִב ִיאים ּתוֹ ֶע ֶלת ְל ִישׁ ּובוֹ שׁ ֶ ל עוֹ ָלם ִ)"א ִּתים"(. ְו ַאף ַעל ִּפי ֵּכן, ְּב ֶמשׁ ֶ ְך ָּכל ַהדוֹרוֹת ִה ְת ַנ ֲה ּלו ִר ּיב ּוי ִמ ְל ָחמוֹת ֵּבין ֻאמוֹ ת ָהעוֹ ָלם שׁ ֶ ָג ְר ּמו ֶה ֶרס ְו ּחו ְר ָּבן ָּבעוֹ ָלם – ְּב ִנ ּיגוד ְל ַה ִמ ְת ַח ֵייב ְּב ֵשׂ ֶכל ָה ֱא ּנושׁ ִ י! ְו ַעל ָּכְר ָח ָך ָצִר ְיך לוֹ ַמר, שׁ ֶ ַה ִס ָּיבה ָה ֲא ִמ ִּיתית ְל ָכ ְך שׁ ֶ ַּב ְּת ּקו ָפה ָה ַא ֲחרוֹ ָנה ִנ ֶּיכֶרת ַהשׁ ְ ִא ָיפה ִל ְג ַמר ּו ְל ִס ּיום ְּת ּקו ַפת ַה ִמ ְל ָחמוֹ ת ָּב ָעוֹלם, ְוַהְתָחַלת ְּת ּקוָפה ֲחָדשָׁה שֶׁל ִק ּיום ָה ָעוֹלם ַעל ִּפי ֶצֶדק ְויוֹשֶׁר, שָׁלוֹם ְוַאְח ּדות . . . ִ]היא[ ִמְּפֵני שֶׁ ִמְתַקְרִבים ְל ַה ְז ַמן שׁ ֶ אוֹדוֹ ָתיו ִה ְכִר ָיזה ַה ּתוֹ ָרה ִ)"מ ִס ַיני"( ְ"ו ִכ ְּת ּתו ַחְרבוֹ ָתם ְל ִא ִּתים".

[Isaiah’s messianic depiction of world peace,] “They will beat their swords into plowshares,” is readily appreciated and dictated by human logic. The mortal mind insists that the perpetuation of civilization requires a just and upright ap- proach, through the negation of war that brings destruction and devastation. Logic encourages disarmament (the beating of swords) and the transformation of tools of war into tools that benefit civilization (plowshares). As logical as this may be, the inhabitants of this planet have—throughout the entire course of human history—waged countless wars against each other, in utter defiance of rationality.

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We are forced to conclude that the true reason for the recent aspiration to end the era of war in this world and to launch a new era in which civi- lization is advanced via justice, integrity, peace, and unity . . . is the fact that we are approaching the era concerning which the Torah proclaimed, “They will beat their swords into plowshares.”

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Text 9 JOSHUA S. GOLDSTEIN AND STEVEN PINKER, “WAR REALLY IS GOING OUT OF STYLE,” THE NEW YORK TIMES, DECEMBER 17, 2011

The theory that war is becoming passé gained traction in the late 1980s, when scholars no- ticed some curious nonevents. World War III, a nuclear Armageddon, was once considered inevitable, but didn’t happen. Nor had any wars between great powers occurred since the Korean War. European nations, which for centuries had fought each other at the drop of a hat, had not done so for four decades. How has the world fared since then? Armed con- flict hasn’t vanished, and today anyone with a mobile phone can broadcast the bloodshed. But our impressions of the prevalence of war, stoked by these images, can be misleading. Only objec- tive numbers can identify the trends. “War” is a fuzzy category, shading from global conflagrations to neighborhood turf battles, so the organizations that track the frequency and damage of war over time need a precise yardstick. A common definition picks out armed conflicts that cause at least 1,000 battle deaths in a year— soldiers and civilians killed by war violence, ex- cluding the difficult-to-quantify indirect deaths resulting from hunger and disease. “Interstate wars” are those fought between national armies and have historically been the deadliest. These prototypical wars have become increas- ingly rare, and the world hasn’t seen one since the three-week invasion of Iraq in 2003. . . .

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What about other kinds of armed conflict, like civil wars and conflicts that miss the 1,000-death cutoff? Remarkably, they too have been in decline. Civil wars are fewer, smaller and more localized. Terrible flare-ups occur, and for those caught in the middle the results are devastating— but far fewer people are caught in the middle. . . . Over all, the annual rate of battle deaths world- wide has fallen from almost 300 per 100,000 of world population during World War II, to almost 30 during Korea, to the low teens during Viet- nam, to single digits in the late 1970s and 1980s, to fewer than 1 in the 21st century. . . . For centuries, wars reallocated huge territories, as empires were agglomerated or dismantled and states wiped off the map. But since shortly after World War II, virtually no borders have changed by force, and no member of the United Nations has disappeared through conquest. . . . The futility of conquest is part of the emergence of an international community regu- lated by norms and taboos and wielding more effective tools for managing conflicts. Among those tools, the United Nations’ 100,000 de- ployed peacekeepers have measurably improved the success of peace agreements in civil wars. . . . Perhaps the deepest cause of the waning of war is a growing repugnance toward insti- tutionalized violence. Brutal customs that were commonplace for millennia have been largely abolished: cannibalism, human sacrifice,

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heretic-burning, chattel slavery, punitive mu- tilation, sadistic executions. Could war really be going the way of slave auctions?

Text 10 THE REBBE, SEFER HASICHOT 5751:2, P. 661 ~

ִווי ְמ ֶ'זעט ֶעס ִּב ְמ ּיו ָחד ְּבדוֹרוֹ ת ָה ַא ֲחרוֹ ִנים, ָוואס ֶדער אוֹ ֶּיב ְערשׁ ְ ֶטער ָהאט ֶג ֶּעב ְענ ְטשׁ ְ ט ִא ְידן ַאז ֵזיי ָז ְאלן ַּב ּאקו ֶמען ֵז ֶייער ַּפְר ָנ ָסה ִמיט ֵו ִויינ ֶיקער ְי ִג ָיעה, ִמ ּתוֹ ְך ְמ ּנו ַחת ַה ֶנ ֶפשׁ ּו ְמ ּנו ַחת ַה ּגוף ֶ)מער ִווי ְס ִ'איז ֶג ֶעווען ְּבדוֹרוֹ ת ִל ְפ ֵני ֶזה(, ּדוְר ְך ֶדעם ָוואס ִדי ֶו ְועלט ַא ֵליין ִאיז ְמ ַסֵי ַיע ָל ֶזה.

Particularly in these last generations, we see that G-d has blessed us in that we attain our liveli- hood with less exertion, with tranquility of the and body, more so than in previous genera- tions. The world itself facilitates this newfound tranquility.

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Text 11 BILL GATES AND MELINDA GATES, “WE WERE MAKING HEADWAY ON GLOBAL POVERTY. WHAT’S ABOUT TO CHANGE?” THE NEW YORK TIMES, SEPTEMBER 22, 2018

Do you think the number of poor people in the BILL GATES 1955– world has gone up or down in the past 25 years? William Henry Gates. Entrepreneur, investor, philanthropist. Gates is This question is an excellent conversation best known as the principal founder starter because practically everybody answers it of Microsoft Corporation. In 2014, he stepped down as chairman incorrectly. Primed by depressing and shocking of Microsoft and now pursues a headlines, most people assume that poverty has number of philanthropic endeavors through the Bill & Melinda Gates increased. Some people say it has held steady. Foundation. The foundation primarily focuses on fighting disease and Almost none are aware that in fact, more than a poverty in developing countries. billion people have overcome poverty just since the turn of the millennium. MELINDA GATES 1964–­ This huge drop in the number of people living on Philanthropist. Gates co-founded less than $1.90 per day is among the most under- the Bill & Melinda Gates Foundation, the world’s largest private charitable appreciated and most important developments organization, with her husband. She is the author of The New York Times of our generation. bestseller, The Moment of Lift: How Empowering Women Changes the World.

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Key Points

1. Belief in the Redemption, an era of everlasting peace and goodness, and the anticipation of its arrival are fundamental to Jewish tradition and thought. 2. The era of Redemption is the ultimate reality. At that time, the beautiful and G-dly essence of everything will be revealed to the naked eye. 3. We translate our yearning for the Redemption into effective action by adding in deeds of goodness and kindness. 4. The Rebbe insisted that the world is already ready for Redemption and urged us to “open our eyes” to this reality. The Rebbe identified modern-day phe- nomena, such as the fall of the Iron Curtain, nuclear disarmament, and the improvements in quality of life as “signs of Redemption” and indications of the world’s readiness for the messianic era.

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APPENDICES

Text 12 THE REBBE, 12:414 ~

IGROT KODESH A selection of Hebrew and Yiddish ִמיוֹ ם ָה ְל ִכי ְל ֵ"ח ֶדר" ְועוֹ ד קוֹ ֶדם ָל ֶזה, ִה ְת ִחיל ְל ִה ְתַר ֵקם ְּב ִד ְמיוֹ ִני letters penned by the Rebbe. As of 2019, volumes have been published in 32 ִצ ּיור ְג ּאו ָלה ָה ֲע ִת ָידה – ְג ּאו ַלת ַעם ִי ְשׂ ָר ֵאל ִמ ָג ּלותוֹ ָה ַא ֲחרוֹ ן, this series. The letters are published in ְג ּאו ָלה ָּכ ּזו ּוְב ֶאוֹפן ָּכֶזה שׁ ֶ ַעל ָיָדה ִי ְה ּיו ּמוָבִנים ִי ּסוֵרי ַהָג ּלות chronological order, starting from 1925 and extending thus far to 1977. Only ַה ְג ֵזירוֹ ת ְו ַהשׁ ְ ָמדוֹ ת. those letters that are of relevance to the public are published, and all personal information is excised. The letters From the time that I was a child attending cheder cover a wide range of issues: communal [primary school], and even earlier than that, the activism, , , Jewish law, , picture of the future Redemption began to take practical advice, and much more. form in my imagination: the redemption of the Jewish people from their final exile, a redemp- tion that will finally allow us to understand the purpose of the suffering, harsh decrees, and an- nihilations of exile.

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Text 13 TALMUD, SHABBAT 31A ~

BABYLONIAN TALMUD A literary work of monumental ְּבשׁ ָ ָעה שׁ ֶ ַמ ְכ ִנ ִיסין ָא ָדם ַל ִדין אוֹ ְמִרים לוֹ : proportions that draws upon the ,legal, spiritual, intellectual, ethical ָנ ָשׂ ָאת ְו ָנ ַת ָּת ֶּב ֱא ּמו ָנה? .and historical traditions of ָק ַב ְע ָּת ִע ִּתים ַל ּתוֹ ָרה? The 37 tractates of the Babylonian Talmud contain the teachings of the ָע ַס ְק ָּת ְּב ִּפְרָיה ְוִר ְבָיה? Jewish sages from the period after the ִצ ִּפ ָית ִלישׁ ּו ָעה? destruction of the 2nd Temple through the 5th century CE. It has served as the primary vehicle for the transmission When a soul is brought to its [final] judgment, of the Oral Law and the education of Jews over the centuries; it is the entry it is asked: point for all subsequent legal, ethical, and theological Jewish scholarship. Did you conduct your business dealings in good faith? Did you designate times for Torah study? Did you endeavor to have children? Did you eagerly await the Redemption?

.

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Text 14 THE REBBE, TORAT MENACHEM 5744:4, PP. 2210–2211 ~

ֶישְָׁנם ָּכֵא ּלו שִֶׁמְת ֶעוֹרֶרת ֶאְצָלם ְּתִמָיהה ּוְּפִלָיאה ַ)אף שׁ ֶ ִמ ַט ֲע ִמים ּמו ָב ִנים ֵא ָינם ַמ ֲע ִלים ְּת ִמ ָיהה ּזו ַעל ַדל ְשׂ ָפ ָתם(: ַה ִי ָּת ֵכן, ְמ ַהְר ֲהִרים ֵהם, שׁ ֶ יוֹשׁ ֵ ב לוֹ ְי ּהו ִדי ְל ַד ֵּבר ָּבַר ִּבים, ּו ְב ָכל ִה ְתַו ֲוע ּדות ְו ִה ְתַו ֲוע ּדות ַמ ְכִריז ְלֹלא ֶהֶרף ְו ֵאינוֹ ַמ ְפ ִסיק ְל ַד ֵּבר אוֹ דוֹ ת נוֹ ֵשׂ א ֶא ָחד – ִּב ַיאת ָמשׁ ִ ַיח ִצ ְד ֵק ּנו? . . . ּו ְכמוֹ ֵכן אוֹ ְמִרים ְּבָכל ַּפַעם שֶׁ ְיַנְג ּנו "שֶׁ ִיָּבֶנה ֵּבית ַהִמְקָדשׁ ִּבְמֵהָרה ְבָיֵמ ּינו", ּו ַמ ְד ִגישׁ ִ ים שׁ ֶ ֵאין ַה ַּכָו ָנה ִּ"ב ְמ ֵהָרה ְבָי ֵמ ּינו" ָמ ָחר, ֶא ָלא ַהיוֹ ם ַ מ ָ מ שׁ ! ְּבַוַדאי ַמ ֲא ִמין ָּכל ְי ּהוִדי שׁ ֶ ָמשׁ ִ ַיח ִצְדֵק ּנו ָיכוֹל ָלבוֹא ְּב ָכל ֶרַגע – ֲ"א ַח ֶּכה לוֹ ְּב ָכל יוֹם שׁ ֶ ָיבוֹא", ֲא ָבל ַאף ַעל ִּפי ֵּכן, ְמ ַהְר ֲהִרים ֵהם, ַמ ִהי ֶּפשׁ ֶ ר ַה ַה ְנ ָה ָגה ְל ַד ֵּבר ְלֹלא ֶהֶרף ַעל ִע ְנָין ֶזה, ּו ְל ַה ְד ִגישׁ ְּב ָכל ַּפ ַעם שׁ ֶ ְּבֶרַגע ֶזה ַמ ָמשׁ ָיכוֹל ָלבוֹא ָמשׁ ִ ַיח ִצְדֵק ּנו – ָד ָבר שֶׁ ָקשֶׁה ִלְפעֹל ְּבֶרֶגשׁ שֶׁל ָהָאָדם שֶׁ ִיְתַי ֵיחס ְלַכְך ְּכֶאל ָדָבר ְמ ִצ ּיאו ִתי! ִּבשׁ ְ ָל ָמא ַּכ ֲאשׁ ֶ ר ַמ ְז ִּכ ִירים ַּפ ַעם אוֹדוֹ ת ִּב ַיאת ָמשׁ ִ ַיח ִצְד ֵק ּנו – ּנו, סוֹף ָּכל סוֹף ֲהֵרי ֶזה ֵמ ִע ָיקֵרי ָה ֱא ּמוָנה. ֲא ָבל ַמ ּהו ֶּפשֶׁר ַהִדּבּור ְוַהַלַהט ְּבִעְנַין ֶזה ְלֹלא ֶהֶרף, ְּבָכל ִהְתַו ֲוע ּדות ְו ִה ְתַו ֲוע ּדות, ְּכ ִא ּלו ָה ּיו רוֹ ִצים ְל ַה ְכ ִניס ֶאת ַה ָד ָבר ְּברֹאשׁ ָ ם שׁ ֶ ל ַהשׁ ְוֹמ ִעים ְּב ּכ ַוֹח? . . . ֶא ָלא ַמאי, ַמ ִס ִיקים ֵהם, ִעְנָין ֶזה ּהוא ְּב ֶג ֶדר שׁ ֶ ל ֲ"חלוֹ ם", ֲחלוֹ ם טוֹ ב ְו ָי ֶפה . . . ֲא ָבל ֹלא ָד ָבר ְמ ִצ ּיאו ִתי. ְוִאם ֵּכן, ֲטוֹעִנים ֵהם, ְלשֵׁ ם ַמה ְצִר ִיכים ְלַדֵּבר אוֹדוֹת ִעְנָיֵני ֲ"חלוֹמוֹ ת"? . . ָא ְמ ָנם, ַל ֲא ִמ ּיתוֹ שׁ ֶ ל ָד ָבר – ַה ֵה ֶפ ְך ּהוא ַה ָנכוֹ ן: . . . ַה ֲ"חלוֹ ם" ּהוא – ֹלא ַה ִד ּיב ּור ַעל ַה ְג ּאו ָלה, ֶא ָלא ַא ְדַר ָּבה: ְמ ִצ ּיאות ַה ָג ּלות ִהיא ֲ"חלוֹ ם", שׁ ֶ ֵּכן, ַמה ִל ְי ּהו ִדי ּו ְל ִע ְנָין שׁ ֶ ל ָג ּלות?! ְו ִא ּילו ַה ְג ּאו ָלה ִהיא – ְּב ָה ִקיץ, ּזו ִהי ְמ ִצ ּיאותוֹ ָה ֲא ִמ ִּיתית שׁ ֶ ל ְי ּהו ִדי! . . .

There are those who are incredulous (though, for obvious reasons, they do not articulate it) over the fact that there is a certain Jew with a large audience, who at every occasion and public gathering speaks about one topic without pause

ROSH CHODESH SOCIETY / INSIGHT | 161

or letup: the coming of Mashiach. . . . Moreover, at each of these gatherings, he requests that the assembled sing, “May the Temple be built speedily in our days,” while emphasizing that the intent of “speedily in our days” is not tomorrow but today! Certainly, every Jew believes that the Redemp- tion could happen at any instant. Nonetheless, they wonder, is it really necessary to speak ceaselessly about this matter and to constantly emphasize that Mashiach could come at this very moment? It is difficult to relate toward the Re- demption as a practical reality! If we only men- tion the Redemption occasionally, nu, what can anyone say? It is, after all, one of the principles of our faith. But the unceasing talk and passion at every single gathering is seemingly excessive; it seems as if he wishes to force the issue upon the listeners! . . . In the minds of these people, the Redemption is a dream, a good and beautiful dream, but not reality. That being so, they argue, why must he speak about dream-stuff? However, in actuality, the opposite is true. The dream is not the talk about the Redemption; quite the contrary, exile is a dream. Exile is a most unnatural dream-like state. The Redemption is our “awake” state, our true reality!

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Text 15 THE REBBE, SEFER HASICHOT 5752:1, P. 192 ~

ַהִמְצָוה שֶׁ ֵישׁ ָלּה ְס ּגוָלה ְמ ּיוֶחֶדת ְלַקֵרב ֶאת ַהְג ּאוָלה, ִהיא ִמ ְצ ַות ַה ְצ ָד ָקה – ְ"גדוֹ ָלה ְצ ָד ָקה שׁ ֶ ְמ ַקֶר ֶבת ֶאת ַה ְג ּאו ָלה" ָּ)ב ָּבא ַּב ְתָרא יו"ד,א(. ּו ִמ ֶזה ּמו ָבן שׁ ֶ ֵישׁ ְלהוֹ ִסיף עוֹ ד יוֹ ֵתר ְּב ִמ ְצַות ַה ְצָדָקה, ּו ַמה טוֹב שׁ ֶ ַה ָהוֹס ָפה ִּב ְצָדָקה ִּת ְהֶי' ֵּת ֶיכף ּו ִמַיד, ְּכֵדי שֶׁ ַגם ַהְג ּאוָלה )שֶׁ ָּבָאה ַעל ְיֵדי ִמְצַות ַהְצָדָקה( ָּתבוֹא ֵּת ֶיכף ּו ִמַיד. ּו ִב ְפַרט שׁ ֶ ֵּכ ָיון "שׁ ֶ ֵאין גוֹ ' ִא ָּת ּנו יוֹ ֵד ַע ַעד ָמה" ְּ)ת ִה ִלים עד,ט(, ֲהֵרי ִי ָּת ֵכן שׁ ֶ ַהָד ָבר ַהָי ִחיד שׁ ֶ ָח ֵסר ַל ֲה ָב ַאת ַהְג ּאו ָלה ֵאינוֹ ֶא ָלא ְנ ִת ַינת ַמ ְט ֵּבעוֹ ת ַא ָחדוֹ ת ִל ְצ ָד ָקה!

The mitzvah with unique power to hasten the Redemption is tsedakah (charity)—“Great is tse- dakah, for it hastens the Redemption” (Talmud, Bava Batra 10a). We should therefore increase our charitable giving. Better yet, we should do so immediately, so that the Redemption (that results from the mitzvah of tsedakah) will also come immediately. In particular, because “None among us knows [exactly] what [is needed to bring the Redemp- tion]” ( 74:9), it is possible that all that we are missing is to give a few coins to tsedakah.

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Text 16 TALMUD, YOMA 9B ~

ִמ ְקָדשׁ ִראשׁ וֹן ִמ ְּפֵני ָמה ָחַרב? ִמ ְּפֵני שׁ ְ ֹלשׁ ָ ה ְד ָבִרים שׁ ֶ ָה ּיו ּבוֹ: ֲעבוֹ ָדה ָזָרה, ְו ִג ּלוי ֲעָריוֹ ת, ּושׁ ְ ִפ ּיכות ָד ִמים . . . ֲא ָבל ִמ ְק ָדשׁ שׁ ֵ ִני, שׁ ֶ ָה ּיו עוֹ ְס ִקין ַּב ּתוֹ ָרה, ּו ַב ִמ ְצוֹ ת, ּו ְג ִמ ּילות ֲח ָס ִדים, ִמ ְּפ ֵני ָמה ָחַרב? ִמ ְּפ ֵני שׁ ֶ ָה ְי ָתה ּבוֹ ִשׂ ְנ ַאת ִח ָנם.

Why was the First Temple destroyed? For three things: idolatry, sexual immorality, and blood- shed. . . . During the era of the Second Temple, by contrast, there was Torah study, observance of mitzvot, and performance of acts of kindness. Why then was it destroyed? Because of baseless hatred.

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Text 17 THE REBBE, TORAT MENACHEM 5747:2, P. 626 ~

ְּבנוֹ ֵג ַע ְל ִד ּיב ּור ְּב ִע ְנַין שׁ ֶ ַבע ִמ ְצווֹ ת ְּב ֵני ַנֹח: ִמ ֵּכ ָיון שׁ ֶ עוֹ ְמ ִדים ִּב ְז ַמן ָקרוֹ ב ַל ְג ּאו ָלה, ְל ַא ַחר שׁ ֶ ָּ"כ ּלו ָּכל ַה ִק ִיצין", ּמו ָבן שׁ ֶ ַע ָּתה ּהוא ַה ְז ַמן ַה ַמ ְת ִאים ְּביוֹ ֵתר ְל ָה ִכין ֶאת ָהעוֹ ָלם ּּכולוֹ ִל ְהיוֹ ת ָר ּאוי ַל ְג ּאו ָלה.

We discuss [influencing all of humanity to observe] the Seven Noahide Laws because we are currently close to the Redemption; indeed, it is long overdue. Now is the most appropriate time to prepare the entire world to be worthy of Redemption.

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Figure 6.2

The Seven Noahide Laws

1. Acknowledge that there is only one G-d.

2. Respect the Creator.

3. Do not murder.

4. Do not engage in illicit sexual behavior (e.g., incest and adultery).

5. Respect the property of others.

6. Do not cause unnecessary suffering to animals.

7. Maintain a judicial system to enforce these laws.

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Text 18 THE REBBE, SEFER HASICHOT 5751:2, PP. 692–693 ~

ַל ְמרוֹ ת ַה"שׁ ְ ּטוֶרעם" שׁ ֶ ַּב ָד ָבר ַּב ְּת ּקו ָפה ָה ַא ֲחרוֹ ָנה . . . רוֹ ִאים שׁ ֶ ֶישׁ ְ נוֹ קוֹשׁ ִ י ֶ)"עס ּקו ְמט ָאן שׁ ְ ֶווער"( ְל ַה ְח ִדיר ַה ַה ָּכָרה ְו ַה ַהְר ָגשׁ ָ ה שׁ ֶ עוֹ ְמ ִדים ַעל ַסף ְימוֹ ת ַה ָמשׁ ִ ַיח ַמ ָמשׁ ַעד שׁ ֶ ַי ְת ִח ּילו ִ"ל ְחיוֹ ת" ְּב ִע ְנָי ֵני ָמשׁ ִ ַיח ּו ְג ּאו ָלה . . . ְו ָהֵע ָצה ָלֶזה – ַעל ְיֵדי ִל ּימוד ַהתּ וֹ ָרה ְּב ִע ְנָי ֵני ָמשׁ ִ ַיח ּו ְג ּאו ָלה, ִּכי, ְּבּכַֹח ַהּת ָוֹרה ָ)חְכָמתוֹ שֶׁ ל ַהָקדוֹשׁ ָּב ּרוְך ּהוא שֶׁ ְלַמֲעָלה ֵמ ָהעוֹ ָלם( ְ ל שׁ ַ נ ֹ ו ת ֶט ַבע ָה ָאָדם, שׁ ֶ ַגם ַּכ ֲאשׁ ֶ ר ִמ ַצד ָהֶרֶגשׁ שׁ ֶ לוֹ ִנ ְמ ָצא ֲעַדִיין ַחס ְושׁ ָ לוֹם ִמ ּחוץ ְל ִעְנַין ַהְג ּאו ָלה ֵּ)כ ָיון שׁ ֶ ֹלא ָי ָצא ֲעַדִיין ֵמַהָג ּלות ַהְּפִנ ִימי(, ֲהֵרי ַעל ְיֵדי ִל ּימוד ַהּת ָוֹרה ְּבִעְנָיֵני ַהְג ּאו ָלה ִמ ְת ַע ֶלה ְל ַמ ֲע ָמד ּו ַמ ָצב שׁ ֶ ל ְג ּאו ָלה, ּו ַמ ְת ִחיל ִל ְח י וֹ ת ְּב ִע ְנ ָי ֵני ַה ְג ּאו ָלה, ִמ ּתוֹ ְך ְי ִד ָיעה ְו ַה ָּכָרה ְו ַהְר ָגשׁ ָ ה שׁ ֶ ִ"ה ֵנה ֶזה ָּבא".

Despite the recent buzz and excitement over the Redemption . . . people apparently find it difficult to instill within themselves the recognition and sense that we are actually standing on the threshold of the Redemption. They are finding it challenging to bring themselves to the point where they “live” with Mashiach and Redemp- tion. . . . My advice, therefore, is to study the Torah’s teachings regarding Mashiach and Redemption, for it is within the power of Torah—G-d’s wis- dom that transcends nature—to change human nature. Even if one feels themselves to be, G-d forbid, foreign to the experience of redemption (since they have yet to leave their internal exiles),

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nevertheless, through studying the Torah’s treatment of the topic, they will be elevated to a state of redemption. They will then begin to live with these ideas, having gained the knowledge, recognition, and sense that the Redemption is imminent.

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ADDITIONAL READING

SELECTED CORRESPONDENCE OF THE REBBE

WE’VE SEEN OPEN MIRACLES year of his reign, the seventh year of his reign, the month of Nissan in the twelfth year of his The following is a public letter issued by the reign, Esther’s banquets for Achashverosh and Rebbe following the Gulf War of 1991. We bring Haman—are we able to recognize the guiding you the letter in its entirety, minus the rich and hand of G-d. copious Hebrew footnotes. This is one of the reasons why there is no ex- plicit mention of G-d’s name in the entire Book By the Grace of G-d of Esther (one of the 24 holy books of the Bible). Motsa’ei Shabbat [Saturday evening] It is because the miracle of Purim occurred in a 25th of Adar, manner of “concealment of G-d’s countenance,” Third day of the week, the day about which G-d as alluded to in the verse, “I will hide My face on twice said “It was good” that day,” which refers to the Miracle of Purim, Parashat Vayikra, 5751 [March 11, 1991] a miracle that was “clothed” and concealed in a Brooklyn, N.Y. natural “garb.” By contrast, the events of recent months To the sons and daughters of our people Israel, leading to the (middle of) Adar were clearly everywhere, G-d bless you all! miraculous for the benefit of Jews and the benefit of the entire world. It was a conspicuous Greeting and Blessing: miracle before the eyes of all the nations.

We just celebrated Purim, a time of miracles G-d wrought “in those days at this season,” and When considering the natural conditions of are approaching the festival of Passover when the world, it seemed inevitable that not only we celebrate the “Festival of Our Freedom,” would there be a declaration of war, etc., but thanking G-d for the miracles and wonders that that the war would engulf many nations and set He wrought in connection with our liberation off a new world war, G-d forbid. Yet, in a most from Egypt. extraordinary turn of events, not only was a It is now highly opportune to give our full atten- world war avoided, but the war that had begun tion to the miracles and wonders that happened was over quickly. just recently, around Purim time. All signs pointed to the outbreak of a massive These were revealed miracles, not only for war, requiring a huge army with massive Jews but also for all nations. “All corners of the weaponry of the most advanced technology. earth saw”—everyone saw—the great miracles Although everything was duly assembled that unfolded at this time. and in place for a long war that was expected It is well known that the miracles in the days to last weeks and months, victory came in a of Mordechai and Esther were concealed in short order! the natural order of events. Only if we connect The victory was wondrous. Much bloodshed the dots and perceive the various events as (which had been feared) was avoided, and one continuous and connected sequence —the prisoners of war were freed, including some beginning of Achashverosh’s reign, the third that had been held from before.

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(Our Torah teaches and directs us to guard Moreover, as our sages point out, the spelling against speaking negatively and predicting the of “Nisan” (with two nuns) indicates multiple occurrence of evil. We pray that henceforth miracles (and “miracles within miracles”). there will be only good tidings, good that is [There is a relationship between the concept of revealed and obvious.) “elevation” and the concept of a “miracle”—the Moreover, those who are “insiders,” who know Hebrew word nes connotes both of these.] G-d many details that were not publicized, appreci- will particularly show us miracles when Jews ate so much more the marvelous miracles and increase their own efforts to elevate their daily wonders in our time, in these days. Jewish conduct. Everyone, man and woman, should elevate and rise above their natural tendencies and habits in the area of Torah study Jews have designated the current year (5751) and in being particular about doing mitzvot with the acronym: ha’yah tehei shnat arenu scrupulously. There should be multiple eleva- nifla’ot—“It shall surely be a year of revealed tions, striving higher and ever higher. wonders.” The preceding year (5750) was desig- There is an instruction at the very beginning nated ha’yah tehei shnat nisim—“It shall surely of this week’s Torah portion, (which in Hebrew be a year of miracles.” During this year and is called “sidra,” which means “order”): “If any the end of last year, we frequently emphasized person brings an offering of you” (Leviticus 1:2). the connection of the current events with our The Alter Rebbe taught a deeper meaning in sages’ prediction (in Yalkut Shimoni, Isaiah this verse: Let the offering be of you, of yourself, 499) concerning wars that would break out in by breaking out of your habits and constraints, that region of the world that will signal the near in order to dedicate yourself fully to G-d. arrival of the true and complete redemption Behaving in this manner of constant growth in through our righteous Mashiach. a revealed way will hasten the fulfillment of the In light of the aforementioned events and prophecy, “I will show you wonders as in the miracles, one should become even more days of your liberation from Egypt.” G-d will keenly aware that we are now living in an era of now fulfill His promise, “I have found David My preparation for the fulfillment of the prophecy, servant, with My holy oil I have anointed him,” “The kingdom shall be G-d’s.” All nations will followed immediately by the true and complete recognize that “this world has a Master,” and redemption through our righteous Mashiach. this will lead “all of them to call upon the name of G-d and to Him with one accord.” With esteem and blessing for success, and with Specifically as we approach the month of Nisan, blessing for a kosher and joyous Pesach, it is certain that G-d will show even greater miracles than heretofore. Nisan is related to  the Hebrew word nes, which means “miracle.”

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ROSH CHODESH SOCIETY / INSIGHT