Who even thinks of Ester’s ongoing suffering? Ester is a tragic figure of private suffering, so unique in her role and destiny that no one even cries for her… * Like Mordechai HaTzaddik, the Rebbe sits at the Gates of Geula, clothed in sackcloth, his face streaming tears. He protests the endless exile and screams “ad masai?!”
“What I want, You can’t give me!” he cried out to Hashem. “You can’t return these eleven beautiful souls.” * If it takes bringing the miraculous world of the Future Era to accommodate a single Jew, that is exactly what must happen.
It is G-d’s will that there should be death. It is G-d’s will there should be exile, rachmana litzlan. But G-d gave us the challenge of mortality, of exile, for us to harness its frightfully powerful energy, so that we can assert ourselves over the world and conquer it, as we see from these immortal tzaddikim – Yaakov Avinu, Moshe Rabbeinu, and Dovid HaMelech.
If the “pomegranates” adorning the hem of the m’il of the Kohen Gadol are (not functional per se but) intended for bringing out beauty, the virtues of the Jewish people, we must not emphasize the quality alluded to by pomegranates (“the empty among you are full with Mitzvos as a pomegranate”) but the inner virtue of a Jew, the fact that every Jew is like a “golden apple” (solid gold, not empty or vacuous, G-d forbid). * The inner quality of a Jew in the light of the commentary of Ramban.
When G-d spoke and the world came into being, a world where He sent the souls of His beloved nation, the Jewish people, G-d became “vulnerable,” dependent on us to succeed in our mission. Likewise, the Rebbe spoke words of prophecy about the imminence of redemption – and it is up to us to see it through!
How is it appropriate to include in the description of the Messianic Era the concept that “delicacies will be commonly available, like dust”? Delicacies are things that are connected with the body viewed in its most despicable capacity, “the skin of a snake”!
I don’t suppose we need more reasons why the exile would be postponed. Exile doesn’t need another advocate, but consider this logic: The only reason why G-d, the ultimate ohev Yisroel, would prolong this bitter exile, is to provide more opportunity for Jews to merit being part of the whole process of redemption
As the leader and prophet of our generation, the Rebbe has heralded the imminent redemption, yet still we wait and wait. As discussed in last week’s editorial, so much time has elapsed since then that the very dignity of our beloved Rebbe is at stake. We react with outrage and scream “ad masai?!” But how do we summon the audacity to approach the Alm-ghty with such intense emotions
So many years have passed since then – even decades. It’s an absolute disgrace that the Rebbe’s prophecy of imminent redemption has been delayed this long!
In the same time period we have the revelation of all three [alluded to by the word “miyad,” spelled Mem-Yud-Daled]: Mem (stands for Moshiach),* Yud (stands for both names of my revered father in-law, the Rebbe, Yosef Yitzchok), and Daled (doram).
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.
Rebbe MH”M instructed us to publish and publicize that the guiding principle to know Moshiach’s identity is this: The leader of the generation is the Moshiach of the generation. * Chapter Three of Rabbi Shloma Majeski’s Likkutei Mekoros Vol. 2.
When the Rebbe instructs us to publish a book or pamphlet, he intends that we publish it as widely as possible, so that the subject matter may be understood by the greatest number of people. This includes issues previously hidden and known only to a select few in an entire generation. * Chapter Two of Rabbi Shloma Majeski’s Likkutei Mekoros Vol. 2.
March 22, 2019