It makes no difference whether it is within their capacity to assimilate it or not, and there is simply no time to wait until they can grasp it.
Translated by Boruch Merkur
10. In continuation to what was said above regarding the shluchim (emissaries) of my revered father in-law, the Rebbe, leader of our generation, it is significant to note that the word “shliach” with the addition of ten equals “Moshiach.”
Now, “Moshiach” is the leader of the generation, nasi ha’dor (as will be discussed). Thus, when a “shliach,” the emissary of nasi ha’dor (“the emissary of a person is like the person himself”), devotes and adds “ten” – his ten soul-powers, meaning that he dedicates all ten soul-powers towards fulfilling the shlichus, the mission – he reveals within himself the aspect of the meshaleiach, the director of the mission, “Moshiach.”
To elaborate:
The leader of the generation is “Moshiach,” beginning with the simple connotation of “Moshiach” (“Moshiach Hashem”), meaning “mashuach – anointed,” for he is anointed and chosen to be leader and shepherd of the Jewish people.
Indeed, there are no qualms about interpreting “Moshiach” in the literal sense – Moshiach Tzidkeinu – for that is the truth: the leader of the generation is the Moshiach of the generation.
In simple terms, the leader and shepherd of the Jewish people in our generation is the Moshe Rabbeinu of the generation, “the incarnation of Moshe in each and every generation.” Moreover, every true Torah scholar is called by the name “Moshe” – [as we see from the Gemara (Shabbos 101b), where Rav Safra, to express his esteem for Rava, addresses him as Moshe] “Moshe, have you then spoken well?” And since Moshe Rabbeinu is also Moshiach Tzidkeinu – “the first redeemer is the final redeemer” – it follows that the leader of the generation, the Moshe Rabbeinu of the generation, is also the Moshiach Tzidkeinu of the generation.
In this sense, when the leader of the generation appoints a shliach – “the emissary of a person is like the person himself” – and the shliach fulfills his shlichus, devoting and dedicating his entire being, his ten soul-powers to do so, then “shliach” with the addition of the number ten (his ten soul-powers) makes “Moshiach,” meaning that within him is revealed the meshaleiach – “Moshiach.” And in so doing he brings about the revelation of Moshiach Tzidkeinu in the literal sense.
In any event, in response to those who argue that this manner of speech and these [allegedly provocative] expressions are beyond the power of their minds to absorb – it makes no difference whether it is within their capacity to assimilate it or not, and there is simply no time to wait until they can grasp it.
Rather, they may interpret the meaning of “the nasi ha’dor is ‘Moshiach’” however they please; the main thing is that they fulfill the shlichus of nasi ha’dor in disseminating Judaism and spreading the wellsprings [of Chassidus] outward, as well as the timely directive – to go and bring joy to other Jews on Simchas Torah and inspire them to add in all matters of Judaism, Torah, and its Mitzvos.
This directive includes strengthening faith in the advent of Moshiach and yearning for his arrival – “A king will rise from the Davidic Dynasty, etc.,” a mortal of this physical world, regarding whom it is said, “Anyone who does not believe in him, or who does not await his arrival, denies not only the other prophetic writings but also the Torah and Moshe Rabbeinu, for indeed the Torah testifies about him, etc. … [Of course] in the words of the prophets … all the[ir] works are full with this subject” (as Rambam rules in Laws of Kings, Ch. 11, end).
As an automatic result, doing so speeds up, draws near, and brings about the revelation and the advent of Moshiach Tzidkeinu, for (as expressed in the liturgical supplication and request, “Speedily cause the scion of Dovid, Your servant, to flourish … for all day we have hoped for Your salvation” […]) faith in the coming of Moshiach and yearning for his arrival speeds up and draws the advent of Moshiach Tzidkeinu closer, in real terms.
(From the address of the night of Simchas Torah, 5746; Hisvaduyos 5746, pg. 342-3, bilti muga)