FORETELLING THE IMMINENT RELEVANCE OF ETERNAL LIFE

In order to clarify his intent, the Rebbe qualified the term by saying, “long life – chayim aruchim.” Everyone knows that “chayim aruchim” means “life” in the literal sense, physical life (as the term is used in nusach ha’t’fillos, in Slichos, and the like). * Source materials compiled by Rabbi Majeski. (Translations appear in bold. Underlining is the author’s emphasis.)

Translated and presented by Boruch Merkur

The Rebbe Rayatz’s discussion of eternal life on 13 Tammuz 5709, referenced above:

The Alter Rebbe received the tradition from his master, the Mezritcher Maggid, who had received as a tradition from his master, our teacher, the Baal Shem Tov, of asking others, “What do you remember?” [encouraging them to recall and learn from all they were taught or had experienced throughout their life].

This saying, “What do you remember?” enlivened the Chassidim of that generation with the vitality of T’chiyas HaMeisim, the Resurrection of the Dead. T’chiyas HaMeisim is described as being “chayim aruchim – long life,” true life. Death is an interruption, whereas “chayim aruchim” is life free of interruption, which is true life. No absence of life; it is only life. In terms of avoda, the service of G-d, it is not only the fact that one lives but that he enlivens others as well.

The point here is that true life is holiness and holiness is ein sof (endless, eternal).

(Seifer HaMaamarim 5710, 
pg. 262)

The Rebbe MH”M continues speaking about this theme on Chag HaGeula, 12 Tammuz 5710:

We spoke earlier about what my revered father-in-law, the Rebbe, said on 13 Tammuz of last year on the topic of “chayim aruchim – long life.” He called it true life, life without interruption – for matters of holiness are ein sof, eternal. We had mentioned that – being that this was his last Chag HaGeula prior to Yud Shvat 5710 [when he was nistalek] – the reason for his speaking about this topic on 13 Tammuz of 5709 (but not on 5708 or 5707) is because then there was a need to clarify the concept of eternal life (foretelling its imminent relevance).

To elaborate:

The word “life” can be “conveniently” interpreted to refer to Torah and Mitzvos, which are said to be “our life” (“heim chayeinu”). Or it can also be interpreted to refer to other things that are called “life,” as our Sages say (Avos D’Rabbi Nosson Ch. 34, end), “ten are called ‘living” [i.e., G-d, Torah, Yisroel, a tzaddik, Gan Eden, the Tree (of Life), Eretz Yisroel, acts of kindness, wisdom, and water]. In order to clarify his intent, the Rebbe qualified the term by saying, “long life – chayim aruchim.” Everyone knows that “chayim aruchim” means “life” in the literal sense, physical life (as the term is used in nusach ha’t’fillos, in Slichos, and the like).

The Rebbe further added: “true life, life free of interruption”:

Even “long life,” including “life free of interruption,” can be happenstance. That is, it just so happens that there was no interruption, but an interruption could have taken place. In our case, we are talking about a situation where it appears to the naked eye to have been an interruption. In fact, according to Shulchan Aruch there must presently be several matters attended to, etc. [the saying of Kaddish, for example]. Thus, the Rebbe was precise in saying, “true life, life free of interruption,” to mean true, eternal life that bears no connection with the concept of interruption.

The reason why true life has nothing to do with interruption – as the Rebbe goes on to state and conclude – is because true life is k’dusha, holiness, and holiness is ein sof, eternal.

The truth is that this concept is understood from what is written in Igeres HaKodesh – that “The life of a tzaddik is not physical life but spiritual life, which is faith, and [the] fear and love [of G-d].” For, everybody knows (even the less astute) that spiritual life in general, and particularly faith and fear and love, has no connection to death, bearing absolutely no relevance to it. But this was written many years ago, and no one gives it much thought, whereas my revered father-in-law, the Rebbe, spoke about this in recent times and it has only now come out in print.

***

From the above it is understood that it is still necessary to continue to fulfill the Rebbe’s shlichus, as before.

There are those who think that there is a difference now: Before, it was necessary to fulfill the shlichus the Rebbe charged him with, since the Rebbe was able to call him in for yechidus or to write him a letter, saying: “How can this be? I have sent you on a particular shlichus and granted you kochos [the capacity to succeed], so why don’t you fulfill the shlichus?!” Whereas now – the person thinks to himself – he can do what he wants…

Preempting this attitude, the Rebbe says that it is chayim nitzchiim, eternal life, and of consequence, all matters of shlichus, as well as the capacity to succeed in it, are in full force. The Rebbe continues to enquire even now, with all the same concern, the same strength, about the fulfillment of the shlichus that he has charged the person with already, and which he continues to charge the person with!

Some people, of course, are bewildered about what I’m saying. However, the truth is that we find in Tanach [a similar phenomenon], “The letter arrived to him from Eliyahu HaNavi” (Divrei HaYamim II 21:12) several years after he had ascended heavenward in a tempest! Thus, what is the wonder that even now the Rebbe continues to send Chassidim on shlichus?! Regarding the mode of communication – the Rebbe has his methods. We don’t have to worry about the manner by which the Rebbe gets his message across; you can rely on him! […]

***

Each and every student, adherent, and Chassid must know that he is one of “anshei Moshe – Moshe’s men” (see Torah Ohr Tetzaveh 83b, Seifer HaMaamarim 5709 pg. 51 ff., among other sources). This is something that is eternal, forever, for the individual and for his generation, until the coming of Moshiach Tzidkeinu.

Moreover, those who have not had a connection to the Rebbe still have the opportunity to be Chassidim of the Rebbe.

The point of the matter is that there is no change whatsoever between before and now.

If there were a change, it is only an improvement, as explained in Igeres HaKodesh – that after the histalkus, it is easier to receive influence from the life of the tzaddik, since his life is no longer contained within a physical vessel or garment.

(Toras Menachem 5710 
pg. 129-131, 12 Tammuz)