THE PLEASURE OF RAAVA D’RAAVIN

From Chapter Six of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)

Translated by Boruch Merkur

13. […] This concept is brought out further by arranging special (more elaborate) farbrengens, attended by many Jews, at the time of Raava D’Raavin (Mincha time on Shabbos day), a time that is highly connected with the true and complete redemption* (as discussed above in Section 12). The farbrengens should be celebrated with an actual meal, requiring the recital of Birkas HaMazon** (even on a measure of bread that typically does not satiate [a single ka’zayis]) said over a “Kos Shel Bracha,” which is also connected with the true and complete redemption by Moshiach Tzidkeinu. The connection between Kos Shel Bracha and the redemption is traced to the Gemara (P’sachim 119b) regarding the Kos Shel Bracha that concludes the banquet of the Future Era: “The Alm-ghty will make a great banquet for the righteous on the day He bestows His love upon the descendants of Yitzchok. After they have completed the feast, the cup of Birkas HaMazon, Kos Shel Bracha, will be offered to Avrohom Avinu upon which to recite Birkas HaMazon, but he will decline, saying, ‘I cannot bentch with the kos, for I sired Yishmoel.’ Then they will turn to Yitzchok and say, ‘Take it and say Birkas HaMazon.’ ‘I cannot bentch with the kos,’ he will reply, ‘because I sired Eisav.’ Then they will approach Yaakov and say, ‘Take it and say Birkas HaMazon.’ ‘I cannot bentch with the kos,’ he will reply, ‘for I married two sisters in their lifetimes [i.e., at the same time, when they were both alive] although the Torah was destined to forbid them to me.’ Then they will turn to Moshe and say, ‘Take it and say Birkas HaMazon.’ ‘I cannot bentch with the kos, because I was not privileged to enter Eretz Yisroel, neither in my lifetime nor to be buried there.’ Then they will turn to Yehoshua and say, ‘Take it and say Birkas HaMazon.’ ‘I cannot bentch with the kos,’ he will reply, ‘because I was not privileged to have a son’ … Then they will turn to Dovid and say, ‘Take it and say Birkas HaMazon.’ ‘I will say Birkas HaMazon, and it is fitting for me to do so,’ he will reply, as it is said, ‘I will lift up the cup of salvation, and call upon the name of G-d.’” And the Gemara says in Yoma 76a: “The cup of Dovid in the Future Era will hold 221 measures, as it is said ‘kosi ravaya,’ ‘ravaya’ being numerically equivalent to 221.”

NOTES:

*Footnote 149: To note the connection to Mizmor Tzaddik in T’hillim, Psalm #90 (this year’s chapter, honoring the 90^th year of the Rebbe’s life), which concludes with the words, “And may the pleasantness of G-d our L-rd be upon us…and the work of our hands be established” (referring to the resting of the Sh’china in the Mishkan, culminating in the ultimate perfection of this Divine presence in the Third Beis HaMikdash), for “noam – pleasantness” signifies “taanug – pleasure” (raava d’raavin). Indeed, there is nothing higher than raava d’raavin, and it is drawn down and penetrates until it reaches “the work of our hands,” below, in the physical world.

**Footnote 150: Following the niggunim of the Rebbes, our N’siim (the N’siim of the teachings of Chassidus, the dissemination of which brings about, “asi mar” – referring to Malka Moshiach) – the niggunim of the Baal Shem Tov, the Maggid, the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek,* the Rebbe Maharash, the Rebbe Rashab, and my revered father in-law, the Rebbe, Nasi Doreinu, nine niggunim, with which we conclude the exile and which lead up to to the tenth niggun, the tenth song, of Melech HaMoshiach.

*Note to Footnote 150: Whose two names “Tzemach” and “Tzedek” (which together are numerically equivalent to “Menachem Mendel”) are the names of Melech HaMoshiach.

(From the address of Shabbos Parshas Naso, 12 Sivan 5751; Seifer HaSichos 5751, pg. 596)