Chapter 6 of Rabbi Shloma Majeski’s Likkutei Mekoros continues with further selections supporting the case that the histalkus of the Rebbe Rayatz marks the end of his life’s service in this world and the beginning of the Rebbe MH”M’s leadership, leading up to the true and complete redemption. (Bold text is the compiler’s emphasis.)
Translated and presented by Boruch Merkur
The fact that our Sages say, “All sevenths are beloved,” and not, “All that is beloved is seventh [in sequence],” indicates that this praise is mainly directed to being seventh; the thing is cherished in virtue of being seventh. Its desirability [here referring to our generation, the seventh generation from the Alter Rebbe] does not hinge upon its choice, will, or effort in serving G-d, but just because it is seventh, attaining a special quality simply on account of its sequential position. Nevertheless, [the Torah asserts that] “All sevenths are beloved.”
On this basis, Moshe [the seventh leader of the Jewish people from Avrohom Avinu] merited that the Torah was given through him [as discussed below].
My revered father in-law, the Rebbe, (when he first arrived in America) explained that the virtue of the first is apparent even in the concept of “sevenths are beloved,” for the special quality of the seventh is solely on account of being seventh to the first. The Rebbe goes on to discuss how [in contrast] the virtue of the first [Jew], Avrohom Avinu, was on account of his own Divine service, for he served G-d with self-sacrifice. But the Rebbe does not suffice with this explanation as comprising Avrohom’s entire virtue, adding (although at first glance it is not relevant to the context) that his approach to self-sacrifice was such that he did not seek it out per se. Indeed, this quality marks the difference between the self-sacrifice of Avrohom Avinu and that of Rebbi Akiva. Whereas Rebbi Akiva sought out self-sacrifice – saying, “When shall the opportunity arise that I shall fulfill [my destiny to die as a martyr]!” – the self-sacrifice of Avrohom was ancillary to his goals. That is, Avrohom Avinu knew that the main service of G-d is as described in the verse: “‘And there he called (va’yikra) in the name of G-d, Keil Olam’ – [our Sages comment] do not read ‘va’yikra’ but ‘va’yakri – he caused others to call out in the name of G-d [i.e., Avrohom also brought others to believe in G-d and to serve Him].’” Should his objective also happen to require self-sacrifice, he was prepared for that as well.
The Divine service and self-sacrifice of Avrohom Avinu reached such heights that even Moshe Rabbeinu’s meriting to serve as the conduit through which the Torah was given is on account of the fact that “sevenths are beloved,” [Moshe] being seventh from [Avrohom] the first. Indeed, G-d Alm-ghty told Moshe: Do not set foot in the place of the great (i.e., Avrohom).
Now, notwithstanding the preeminence of how sevenths are treasured (albeit not by choice or Divine service but automatically, on account of its sequential order), it does not amount to exclusivity, described as “nifleis hi – it is wondrous [i.e., extremely rare or out of reach, only attainable by the very elite].” Rather, as explained in Tanna D’Vei Eliyahu (Ch. 9 and 25) and cited in Chassidus, all Jews – even a slave or maidservant – can achieve hashraas ruach ha’kodesh, the manifestation of the Holy Spirit of G-d. Indeed, every single Jew is obligated to ask himself, “When will my deeds approach the deeds of my Fathers – Avrohom, Yitzchok, and Yaakov?”
However, one must not fool himself; he must know “to not set foot in the place of the great.” The entire virtue of the seventh is that it is seventh from the first – he can fulfill the Divine service and mission of the first [generation], the mission of “do not read ‘va’yikra’ but ‘va’yakri.’” The endearment of the seventh [generation] is because it draws down the Divine presence. In fact, it draws down the Ikar Sh’china, the ultimate manifestation of the Divine presence, and it draws it down into the lower realms [i.e., into the physical world].
The fulfillment of this mission is what is required of each one of us, members of the seventh generation – for “All sevenths are beloved.” Although being [cherished as] the seventh generation is not on account of our choice or our service – in fact, in many respects it is possible that it is not in accordance with our will – nevertheless, “All sevenths are beloved.” That is, we are presently in the final moments of exile, right before the redemption, the Era of Ikvisa D’Meshicha, and the end of the Ikvisa. And the mission with which we are charged is to complete the manifestation of the Sh’china – and not only the Sh’china but the Ikar Sh’china, and specifically in the physical realm.
(Seifer HaMaamarim Basi L’Gani (5711) Vol. 1, pg. 30-31)