THE REBBE IS THE ETERNAL FOUNDATION STONE

A judge and prophet exist (eternally) in every generation (as a constant sign of the revelation of G-dliness in the world). * From Chapter Seven of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)

Translated by Boruch Merkur

12. […] The two imperatives, “do good” and “turn away from evil,” relate to the two eyes, two ears, and two nostrils. They also relate to the mouth, which possesses the sense of taste (“Does not…the palate taste its food?” (Iyov 12:11)), tastes that range from sweetness to bitterness (see Rambam’s Laws of Character Ch. 4). That is, the directives of the “judge” (referring in particular to the intellect of the G-dly soul) permeate all aspects of one’s life, instructing him on how he must conduct himself in all matters – not only regarding matters that are “sweet” but also those that are “bitter” (superficially) – as alluded to in the word “mat’amim, delicacies,” stated in the plural (see Tanya Ch. 27, where this concept is discussed). We can also reveal (and this is part of the directives of the judge) how that in their core, even bitter things are actually “sweet.” In fact, revealing the inner sweetness of bitter things gives rise to an even greater sweetness than things that are sweet from the outset (which is in line with the virtue of hidden kindness [seemingly negative events that are actually for the good]).

In the spirit of this transformation, all the details and minutiae of a Jew’s life are permeated with and conducted in accordance with his “judge” and “advisor” – his soul.

In a more general sense, every man and woman is a “judge” and “advisor” of their house and family. They must direct their households according to the directives and advice of the Torah.

And in an even more general sense, as above, every Jew – man, woman, and child – receives upon him or herself and fulfills the directives of the judge and advisor of the generation. He thus influences his wife and the members of his household, included all of those in his sphere of influence.

In an even broader sense, the impact of the “judge” and “advisor” is felt across the entire world. In this manner, the entire world – even as “world, olam” means “concealment, helem,” with all its details and minutiae – becomes the private domain of G-d, permeated with the one, singular point of the Yechido Shel Olam, the Divine Singularity of the World (“World” here is meant in the positive sense, alluding to the G-dly aspect of “yashes choshech sisro”). It is this aspect of G-dliness that is revealed “within us” through “I shall cause a prophet to rise up for you…like you,” the leader of the generation, “who is everything” – “tzaddik, foundation of the world.”

Just as the Even HaSh’siya, the Foundation Stone from which the entire world was founded (hosheses ha’olam), exists in a certain place in the physical world, and in a constant manner, without change (not even the change of being concealed, as for example, the aron was put away and concealed), so does a judge and prophet exist (eternally) in every generation (as a constant sign of the revelation of G-dliness in the world). Both aspects of the Even HaSh’siya – being 1) the single point that 2) includes everything (from which the entire world was founded) – are alluded to in the letters that spell Sh’siya (Shin, Saf, Yud, and Hei) (likewise with regard to the word “yashes” from “yashes choshech sisro,” as above): The Yud signifies the point of bittul (accepting the yoke of heaven), reminiscent of the concept of “your judges”; and “shasa” (Shin, Saf, Hei) signifies “hispashtus, disseminating, spreading outward,” as indicated in the shape of the letters Shin, Saf, and Hei – paralleling the concept of “your advisers.”

 (From the address of Shabbos Parshas Shoftim, 7 Elul 5751; Seifer HaSichos 5751, pg. 794-5)