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Surely, this applies with redoubled force after the luminous legacy bequeathed to us by the past generation, the martyrs of the Holocaust. Furthermore, our generation has no small merits of its own. When considered on the scales of the All-knowing G-d, this must surely weigh heavily. Our generation's readiness for the Redemption can be understood in another context. This is not merely a prophecy, but echoes an inner dynamic embedded in the very infrastructure of creation.

And this has been accomplished. Indeed, in the interactive satellite video linkup for Chanukah this year ; , trailblazing techniques interlocked millions of people around the globe. Considering the above, we can better appreciate the Rebbe's repeated statement that all the divine service needed to bring the Redemption has been completed. Some decades ago the Previous Rebbe[ 50 ]stated that "all that is needed now is to polish the buttons. Saying LeChaim with Mashiach. The scholar shamefacedly admits, "I'm afraid we weren't quite expecting you If you had come a day or so later, it would have been better.

If you had come a day earlier, there would have been more. Whether busy gathering spiritual or material wealth, each of us is preoccupied with the immediate here and now in which we are living. His coming would ruffle their everyday routine and prevent tomorrow from being the same as yesterday. Rather than shield themselves behind the insistent demands of their day-to-day routine, they challenge themselves and yearn for the infinite, striving for that infinite to become manifest within their finite existence. The Identity of Mashiach. It is natural for people to associate talk of the imminence of the Redemption with a particular individual who will prove to be the Redeemer.

Though there were Sages who differed from him, none suggested that there was a fundamental problem with his stance. In later generations, too, the Messianic yearnings of our people have often focused on a particular individual, such as: R. Yechezkel of Shiniva, son of R. In contrast to these cases, needless to say, our collective national memory flinches in recollection of several negative experiences. A Prelude to Mashiach. The Rabbi leading the gathering reacted: "And what will you do then?

Wouldn't you be embarrassed to stand before him? This means living our lives in a way that parallels the way we would live in the time of the Redemption. Furthermore, this mood of anticipation should be shared with others, with the calm confidence that comes from looking at reality. And living in harmony with the Redemption will make the reality actually manifest.

In a very literal sense, history is indeed in the making. By "living with the Redemption," we will thus make it actually happen. In the late 'fifties, there was a concept that challenged the minds of the world's leading astrophysicists --"escape velocity. The problem was, how could one feasibly generate sufficient momentum to enable this earthbound creature in the first place to break free of the shackles of gravitation? There had to be a critical point at which it would cease circling the earth like some compulsive moth around a candle, and finally fling itself out on its own sky-rending odyssey.

That problematic and critical degree of momentum was known as escape velocity. It might be all very well to live a daily routine that included all kinds of worthy activities --but if one were to break free some day of the habitual, complacent and uninspired mindset that stunts dynamic growth, one would need to generate, at a given moment, a prodigious degree of momentum. One would have to break out of one's own homemade mental straitjacket, attain escape velocity, and flee from one's own Mitzrayim.

For thousands of chassidim around the world, the Rebbe's challenge was the critical moment which empowered them to undertake personal challenges and outreach endeavors which they had previously only dreamed of. This was the fuel which fired them, at long last, with the dynamism of escape velocity. A Day of Distinctive Import. This bond is reflected in the present year; in the present month, and the day of the month; and in the present week, and the day of the week.

On this occasion, it is important to emphasize how essential it is that we complete our service of G-d which is directed to bringing about the true and ultimate Redemption. The Connection with the Present Year. Both of these orders can provide us with insights regarding the nature of the year. The first order, implies that the "wonders" may exist without being openly revealed. This is reflected in our Sages' statement[ 80 ]that a person to whom a miracle occurs may not recognize the miracle that has occurred to him.

Although "wonders" are greater than "miracles," it is possible that these wonders will be so transcendent in nature that only G-d will be able to appreciate them.

Otherwise, as the world exists within its own natural context, these miracles could not be perceived. It implies that, at the outset, there is already a revelation of wonders which transcend our worldly frame of reference. It does not, however, reflect a revelation that is utterly transcendent in nature.

Fabrengen Gimmel Tamuz 5779, Rabbi YY & Rabbi Pinson: Cultivating a Gulah Conciousness

Thus, the ultimate state results from a fusion of the two orders. In this ultimate state, the most transcendent levels of revelation permeate every aspect of this material world. The Connection with the Present Month. As our Sages declared, "In Nissan they were redeemed, and in Nissan they will ultimately be redeemed. The Connection with the Present Day. This is the night between the 27th and 28th of Nissan.

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Each of those dates is significant. Thus the 27th of Nissan reflects how Nissan signifying the Redemption will be brightly revealed. The number 27 is also significant in that it is three times nine. Nine is three times three, i. Moreover, it indicates that the Jewish people have been granted the potential to actually bring about the Redemption.

The Connection with the Present Week. Thus, within the current framework of redemption, this pattern of readings indicates a heightened degree of redemption.

The significance of the present time is also reflected in the coming days. The consummation of this marital bond will take place in the Era of the Redemption. We then proceed to Rosh Chodesh. Thus the dimension of Rosh Chodesh which is associated with the Redemption is repeated and reinforced.

We then proceed to the second of Iyar, the birthday of the Rebbe Maharash, the fourth Lubavitcher Rebbe. The Connection with the Counting of the Omer. On the verse, "they [i. The number twelve is associated with the Twelve Tribes, the complete Jewish nation, which will be reunited in the era of Redemption. An Astonishing Question. This is beyond all possible comprehension.

All that has been done until now has been to no avail. For we are still in exile; moreover, we are in an inner exile in regard to our own service of G-d. May it be G-d's will that ultimately ten Jews will be found who are stubborn enough to resolve to secure G-d's consent to actually bring about the true and ultimate Redemption, here and now immediately. I have done whatever I can; from now on, you must do whatever you can.

May it be G-d's will that there will be one, two, or three among you who will appreciate what needs to be done and how it needs to be done, and may you actually be successful and bring about the true and complete Redemption. May this take place immediately, in a spirit of happiness and with gladness of heart.

Instead of simply passing on the responsibility to his Rebbe, anyone who is in earnest about the urgency of this task should regard himself as an active partner in it. This message brings to mind a striking chassidic story in the course of which the Baal Shem Tov tells a parable. Though he very much wanted to reach up there and catch it, he had no ladder. What did he do? He stood a couple of his friends on top of each others' shoulders, with himself uppermost, reached out, and caught the bird.

But I cannot aspire to such a lofty height unless I first stand you, my disciples, on each others' shoulders.

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Accordingly, instead of simply passing on the responsibility to his Rebbe, anyone who is in earnest about the urgency of this task should regard himself as an active partner in it. I Believe. No one else can shoulder this burden for him: his own efforts and energy are needed.