The Vital Need to Spread Chassidus in Print

The Vital Need to Spread Chassidus in Print

Rabbi Y. Oliver

When the Baal Shem Tov asked Moshiach, “When will my master come?” he answered, “When the wellsprings [of your teachings] break forth to the outside.” Thus, the coming of Moshiach depends upon the wide dissemination of Chassidus.

Although delivering classes in Chassidus is very important in this regard, it appears that the medium of text is the key to disseminating these teachings on a large scale. As the Rebbe writes:

It was with great joy and satisfaction that I received the report from our mutual friends, the young men who arrived from Shanghai, that you undertook the proposition to devote yourself to raise the means to print the texts of our holy teachers, the teachings of the living G-d, in Shanghai.

As is self-evident, I conveyed the matter to my revered father-in-law, the Rebbe shlita, who was exceedingly happy to hear this ... I am certain that, to you, it is unnecessary to elaborate on the immense merit generated by giving thousands of Jews the opportunity to study texts that contain the teachings of our Rebbeim. I would like, however, to touch on one example mentioned in the words of our Sages.

Our Sages relate that the entire difficulty of exile began as a result of lashon hara, undesirable speech, spoken by the spies [sent by Moshe]. Through this they brought calamities on themselves and on generation after generation that followed including our own generation.

The Talmud (Erchin 15b) relates that the advice to correct [this flaw] is through Torah study, as it states: "The remedy for the tongue is the Tree of Life." And "the Tree of Life" refers to the Torah.

The enormity of the punishment for undesirable speech—which is heard only by people in a specific place and at a specific time—gives us some appreciation of the great merit and reward that one receives for speaking [words of] Torah in a particular place and time. And from that we can extrapolate the magnitude of the merit and reward for printing [words of] Torah. For then the text and the words of Torah it contains reach people in all other lands. And the text remains and is studied tens and hundreds of years after it was printed.

I conclude with the wish that this great merit will sustain you in all that you need, and that you will continue to participate in similar projects. ...

From a letter of the Rebbe of 16 Menachem Av, 5706.

Understandably, assisting this endeavor also brings one tremendous personal blessings, as the Rebbe writes:

By helping publish a Torah text and disseminating it … motivating change, helping people find the proper path and resolve their problems ... the reward for this manifests in this world—with abundant material and spiritual good.

The Rebbe also states that awareness of the tremendous privilege one has to enable the publication of words of Chassidus should lead one to tremendous joy:

The tremendous greatness of printing Chassidus is evident, for when one prints one-and-a-half, or two thousand copies of a sefer [holy book] of Chassidus, words of Chassidus reach two thousand Jews, for surely the [presence of] the holy book will move the person to open it and delve into it. When one then prints two thousand copies of another sefer, one disseminates the wellsprings of Chassidus in a doubled manner, and more.

Thus, even a moment’s reflection on the greatness of this privilege will surely bring the person to great joy.

Hisva’aduyos 5749, Vol. 4, p. 324.

Please contact me to support my writing and publication of the teachings of Chassidus.

--

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so. 

Chassidus illuminates the darkness of exile

Original painting by Chana Rivka Hawkins

Chassidus: The Solution for
the Intense Darkness of Exile

Rabbi Y. Oliver

The Rebbe writes:

In the past, there were several paths [derachim] to imbue one’s service of Hashem with enthusiasm. However, we find ourselves in the final generations of “the footsteps of Moshiach,” in which the concealments of G–dliness have increased, and an intense, thick darkness covers the world. 

In this time, this is the appropriate path [derech] for both the many and the individual, a path blazed by our holy Rebbeim, to reach true life in one’s service of Hashem. This is accomplished through studying the inner dimension of Torah, which is the Neshama of the Torah, in general, and by studying the teachings of Chassidus in particular.

Igros Kodesh, Vol. 4, p. 474.

In my own words: Although in earlier generations there were various paths to Hashem, now that heresy and immorality are so prevalent, the Rebbeim have revealed the path of Chassidus and made it possible for Jews to follow it (see here) in order to illuminate this intense darkness. Thus, it is vital that every single Jew follow this path. (Along these lines, see here.)

Chassidus: Hashem's Most Precious Treasure

Chassidus: Hashem's Most Precious Treasure

Rabbi Y. Oliver

The Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, passed away on 10 Shevat, 5710.

Towards the end of his life he would edit Chassidic discourses and instruct that they be printed and distributed for study on particular days of note in the Jewish or Chassidic calendar. These discourses were often edited several months in advance. In the case of the discourse entitled Basi LeGani, the discourse that the Previous Rebbe distributed was a longer one to be released in a series of installments. The previously designated date of the release of the first discourse coincided with 10 Shevat, which turned out to be the day of the Previous Rebbe’s passing. After his passing, the later installments were released on the days that he had earlier designated.

In any case, on 10 Shevat of the following year, 5711, the Rebbe based his first Chassidic discourse (which can be heard here) on the one that had been distributed for study a year earlier, Basi LeGani.

Below the Rebbe discusses this discourse:

The Previous Rebbe’s famous discourse,[1] which he distributed with the intention that it be printed in its entirety, discusses the analogy of a king who has “all the precious treasures of fabulous wealth that was collected and amassed for many years, generation after generation, and which was never used for any purpose, but remained hidden and sealed from all eyes. Nevertheless, when he is in the process of winning the war, he squanders all the treasures.”

This analogy is also mentioned in the Chassidic discourses of the Tzemach Tzedek; however, those discourses do not explain this concept at length, with all the minute detail that is found in the discourse of the Previous Rebbe. The Previous Rebbe specifies that these are “hidden treasures” that contain “fabulous wealth” that was amassed by one’s ancestors, and “never used for any purpose,” not even for his ancestors themselves or for their families, and these treasures are even “hidden from the sight of anyone.” Yet in order to win the war, the king opens up all the treasures, and even squanders them.

This appears to require explanation. Chassidic discourses in general are precise in every detail, and only mention the most relevant details. This is surely so in the case of the discourse that was released [to be studied] on the day of the Previous Rebbe’s passing, when “all the deeds, Torah, and service that he performed throughout his life” rise up to their source in the most sublime manner.[2] It is absolutely certain that every detail of this discourse is totally precise.

Accordingly, why did the last discourse given by the Previous Rebbe before his passing discuss so elaborately the concept of squandering all the treasures? In general, why is it important for people like us, simple people, to know about the way that a king acts in general, never mind knowing about the king’s most precious treasures, fabulous wealth amassed by him and his ancestors, if simple people have no clue of the existence of these precious treasures?

The explanation of this is simple. This analogy is relevant to the general activity of the Previous Rebbe, for he began the squandering of all the treasures, by publicizing numerous Chassidic discourses which until this generation were “hidden and sealed from all eyes.” To the extent that the king himself “never used them for any purpose”; nevertheless, in this generation these treasures were revealed.

The Rebbe Rashab[3] once said that there are numerous discourses and topics in the teachings of the Mitteler Rebbe[4] (and thus also in those of the Alter Rebbe,[5] whose teachings are included in those of the Mitteler Rebbe) that still had not begun being worked on. Obviously he was referring to those who are on the level to [truly] “work on them”; in other words, he said this concerning himself. This is similar to the language of the above analogy, “he never used them for any purpose.”

Yet even these hidden, sealed-away treasures were revealed in this generation ... and even squandered, all for the sake of winning the war [i.e., bringing Moshiach]. This generation is the last generation before the redemption, and its purpose[6] is to fight against those who “blaspheme the footsteps of the Moshiach,”[7] and thereby bring the victory of this war. In order to attain this victory all of the most precious treasures have been revealed.

In this generation the final war is being fought, “the war of the house of David,”[8] whose purpose is to fight against those who “blaspheme the footsteps of the Moshiach” and therefore all the most precious treasures must be revealed and squandered, and there is nothing more to wait for, since we find ourselves very close to “that time” when “There will be no more war.”[9]

Hisva’aduyos 5746, Vol. 1, pp. 87, 88, 89.

______________________________________________________
[1] Sefer HaMa’amarim Admur HaRayatz 5710, p. 132.
[2] Tanya, Igeres HaKodesh, epistles 27-28.
[3] The fifth Chabad Rebbe, Rabbi Shalom DovBer of Lubavitch.
[4] The second Chabad Rebbe, Rabbi DovBer of Lubavitch also known as “The Mittele Rebbe.”
[5] The first Chabad Rebbe, Rabbi Shneur Zalman of Liadi, the father of Rabbi DovBer.
[6] See the discourse from the Rebbe Rashab in Sefer HaSichot 5702, p. 141 ff.
[7] Tehillim 89:52. As explained in the above address from the Rebbe Rashab, this phrase from Tehillim alludes to the phenomenon of those who dismiss and oppose the belief in the coming of Moshiach, in the generation immediately before his arrival.
[8] The war of the house of David” refers to the struggle to strengthen and promote the belief in the coming of Moshiach.
[9] Mishneh Torah, Laws of Kings, 12:5.

There is so much to be said here.

I wish to focus for now on the analogy from precious treasures, and the emphasis of the Rebbe that Chassidus Chabad is in fact these most precious treasures—the most sublime, profound secrets that would otherwise have been completely inaccessible, and are only being revealed now for the purpose of bringing Moshiach.

We may know about this concept, but how often do we think about it? (I’m talking to myself here too.) How spoiled we are. Di Rebbe’im hobn gegosn (the Rebbes of Chabad poured freely the teachings of) Chassidus, Hashem’s most sublime, hidden secrets, so hidden that no earlier generations were privileged to them, all so that we would learn it and teach it, and thereby bring Moshiach, and ... that is how we treat it?

How much do we learn it? How much do we teach it? And even if we do learn and teach it to some extent, how do we relate to it—as one relates to Hashem’s most hidden treasures, or as merely interesting philosophy, intellectually stimulating, another edifying topic for study amongst many others?

Let’s face the truth: If we’re not running to learn it, we haven’t truly internalized this analogy.

With Hashem’s help, this year on Yud Shevat we’ll truly grasp this message, and this recognition will affect our attitude and conduct accordingly until next Yud Shevat, by which time Moshiach will, im yirtzeh Hashem, already have arrived.

The Jew's Mission: Overcoming the World

The Jew's Mission:
Overcoming the World

Rabbi Y. Oliver

The Hebrew word for world, olam, is etymologically related to the word he’elem, concealment, for the nature of the world is to conceal the reality of G–dliness.[1] The reason for this is that the world receives its sustenance from the spiritual energy of Kelipah, lit. “a shell,” i.e., a force that conceals the true reality of G–dliness.

Our world is “a world of physicality and gross coarseness. It is the lowest of all levels; nothing is lower than it in terms of the concealment of Hashem’s light, and the doubled and redoubled darkness within it. [This spiritual darkness is so intense that] it is filled with forces of Kelipah and of ‘the other side’ that are totally against Hashem and that say ‘I exist, and nothing else exists but me.’”[2]

This also plays itself out in human experience. Since the Kelipah in this world is the “dregs of the coarse Kelipos ... all the events of this world are difficult and evil, and the wicked prevail in it.”[3] (It is no wonder then that the soul only enters the body “against its will”[4]!) Thus, we are warned, “All paths [in this world] should be presumed dangerous,”[5] which Chassidus interprets to refer to the constant spiritual tests that the Jew faces.[6] This necessitates a constant, daily struggle, lest this atmosphere harm the Jew.[7]

This was true even in days of old, when sin was less accessible; it is all the more true in our degenerate times.

What gives a Jew the strength to succeed in this struggle? In our time, we have been granted the power to overcome these tests (see here) through studying Chassidus and practicing the ways of Chassidus (see here). Chassidus permeates a Jew with the awareness that “There is nothing beside for Him”[8] and that until a Jew comes and elevates it, the world is “a place of death and impurity, may Hashem save us”[9] (see here).

This enables the individual Jew, and the Jewish people as a whole, to accomplish their task: to elevate the world as much as possible (through Torah and Mitzvos) and in this way prepare it for its purpose, the Messianic Era, when all Kelipah will either be eradicated or elevated to holiness.[10]

________________________________________________________
[1] Likkutei Torah, Shelach, 37d. Sefer HaMa’amarim 5710, p. 116.

[2] Tanya ch. 36.
[3] Ibid. chs. 6, 24.

[4] Avos 4:22.

[5] Yerushalmi, Berachos 4:4.
[6] Sefer HaMa’amarim 5692-5693, p. 515.

[7] Toras Menachem, Vol. 23, p. 240.

[8] Devarim 4:35.

[9] Tanya ch. 23.

[10] Ibid. ch. 37.

Chassidus: The Antidote to Spiritual Near-Death

Chassidus: The Antidote
to Spiritual Near-Death

Rabbi Y. Oliver

A colleague of the Maggid of Mezeritch once noticed a manuscript of Chassidus lying in the dirt, and this upset him. He was upset that these sublime, infinitely priceless secrets had come to be treated so carelessly, and so he wished that they would remain hidden, as, in his estimation, the generation clearly did not deserve them. 


This episode in our world caused a similar action to be taken in the Heavenly Court: The prosecutor in the Heavenly Court came forward with the same argument against allowing the revelation of the teachings of Chassidus to continue.


The Alter Rebbe sensed this negative feeling and the danger it was causing on high, and responded to it by drawing an analogy to justify the revelation of these teachings. The Heavenly Court accepted this defense, and Chassidus continued to be taught. The analogy was as follows:


A prince once fell gravely ill. The doctors diagnosed that the prince’s sickness could only be cured by grinding down certain priceless jewels, mixing them with water, and administering this potion to him. However, these jewels were so rare that they could not even be found in the king’s treasury. The only such jewels available were embedded in the king’s very crown. In the meantime, the prince’s health deteriorated to the extent that  his lips became tightly shut together, bringing the doctors to doubt whether the prince would even be able to swallow the potion. The king then declared that nonetheless, it is worthwhile to grind down this jewel, the centerpiece of the king’s crown, on the slight chance that a drop might enter the prince’s mouth and heal him.


Likewise, the Alter Rebbe said, the Jewish people are compared to Hashem’s children. While in exile they are in a very low spiritual state, and are in danger of spiritual death. Our spiritual doctors, the great Tzaddikim, starting from the Baal Shem Tov, realized that the only cure for this malady is the most sublime, precious secrets of Torah, which had until then been completely hidden—the teachings of Chassidus. Even a minute amount of this life-giving potion is enough to illuminate the darkness of exile and enable the Jew to continue living as a Jew, strong in his faith and Mitzvah observance.


Now one may no longer stand on the side and declare that he chooses to follow the previous approach and not study, or not teach, Chassidus, because of his concern that such study may not be appropriate. Now that this prescription has been given, not only is it appropriate, but it is mandatory: everyone must follow it and share it with others.


This justification for revealing Chassidus was even true in the times of the Alter Rebbe, before the Enlightenment Movement, Reform, Zionism, and all the sundry isms that have decimated so many of our people, may Hashem save us. This is all the more relevant in modern times, when the majority of the Jewish people have assimilated, may Hashem save them, and even many who are still basically observant are lacking true faith and inspiration, their observance weak from the insidious influences of secular culture (see here).


Now, more than ever, Chassidus is the elixir of life for a Jew. It implants in his heart true love and fear of Hashem and devotion to Torah and Mitzvos. A Jew who takes the medicine of Chassidus is fortified against the tempting enticements of the secular world. He is G–d-fearing, proud and happy to be a Jew, and enthusiastic in his observance of Mitzvos, even to the point of being willing to undergo self-sacrifice. He is a healthy Jew.

Adapted from Likkutei Sichos, Vol. 4, pp. 1256, 1258.

Why Won't Chabad Support Some Worthy Causes?

The Rebbe writes:

Our Rebbeim, the Nesi’im [of Chabad] ordered that they [Chabad chassidim, in particular communal activists in Eretz Yisroel] distance themselves as much as possible from any form of support for a political party, regardless of which party, even the best one.

They also explained the reason behind this command in writing, and to a further degree orally: Our role is to be in the midst of the Jewish people in general in order to disseminate Jewish observance, and its inner dimension, to disseminate the teachings of Chassidus, in a way that one reaches even those who are still on the “outside.”

Thus, we are duty-bound to stay as far away as possible from anything that is liable to diminish the opportunity for this dissemination. This is so much so that if one harbors doubt, even a remote doubt [that one’s actions might detract from one’s ability to spread Chassidus], one should follow the strict path.

Igros Kodesh, Vol. 19, p. 251.

I often hear it said: “A Lubavitcher chossid should not act in such and such a way because it will cause a chillul Hashem, and this will make those who observe or hear about this conduct less inclined to learn about Torah and Mitzvos in general and Chassidus in particular from chassidim.”


However, the above letter takes this a step further. The Rebbe is not saying that the Chabad movement should not openly affiliate with a political party because politicians are notoriously untrustworthy, or because most parties put forth platforms that contain principles somehow not consistent with Torah, or the like. Even if every politician in the party were scrupulously honest, and every part of the platform would be consistent with Torah and even with the teachings of Chassidus (unlikely as this may be), it would still be unacceptable for the Chabad movement to use its influence to promote this party, to in anyway participate in promoting the party, or even to publically endorse the party.


The reason for this is that some people who strongly identify with another party will then choose not to want to have anything to do with the Chabad movement and its teachings, because their affiliation with their own political group makes them unwilling to associate with those who support a rival group.


However, by maintaining a distance from such an affiliation, Lubavitchers can rightly say: “We are not only here to serve those who affiliate with a certain party—we are here to serve every single Jew.”


If we should be so careful in our public conduct that sometimes, in the interest of pursuing the goal of our movement, we should refrain from supporting otherwise worthy causes, all the more so should we be ever vigilant not to behave in any way inappropriately.

Creating a chassidishe environment

The Rebbe writes to Rabbi Y. Altein:

I am surprised that I only received the report of your and Rabbi Sholom Posner’s participation in the division of the Shas [Talmud]. After all the years living in your location have you not yet brought even one Jew under your influence?

If this is so [that chassidei Chabad have a responsibility to influence their environment] even of matters related to the revealed dimension of the Torah [promoting participation in the division of the Talmud amongst the community], it applies all the more to matters related to the inner dimension of Torah and Mitzvos, which the evil inclination opposes more and more, and is at the ready to invent excuses of all kinds.

When will you finally begin to do your part in disseminating the wellsprings of the Baal Shem Tov outward? Moshiach is waiting for the activities of each and every one of us in order that what Moshiach answered the Baal Shem Tov be fulfilled, that then he would come to redeem us from the exile, which is an exile both for the body and for the soul.

This is not a mere theoretical point, but the simple meaning of that which is written in the Igeres HaKodesh of the Baal Shem Tov [Kesser Shem Tov 1].

You, and every one of your colleagues where you live, should create an environment that will be a corner of Lubavitch that Hashem has planted for the meantime in your location. The Alter Rebbe, travelling the world and coming to your location should not feel like a stranger. Rather, he should find a community of his own, a house of study of his own, sheimos from chassidishe books on the floor, and an atmosphere filled with letters of Torah and yiras Shomayim [fear of Heaven] in general, and letters of Chassidus Chabad in particular. Although the letters have risen above, their impression remains forever, as is known that an impression remains of every holy thing.

Until when are you all delaying this Avodah? In the meantime the entire Jewish people are found in the doubled and redoubled darkness of the exile, and there is no day when the unfortunate events do not become even worse than those of the previous day (Sotah 49a). This is especially true now that they have begun to call darkness, light, and slavery, redemption.

Igros Kodesh, Vol. 3, pp. 48-49.

In my own words: A chossid has to create a chassidishe environment so much so that the Rebbeim will feel at home in his Shul and home. This will illuminate the darkness of exile, and therefore must not be delayed.

Along these lines it is written in HaYom Yom of 30 Adar I:

My father said: A chossid creates an environment. If he does not, he had better check his own baggage carefully, to see whether his own affairs are in order. The very fact that he fails to create an environment should make him as broken as a splinter. He must demand of himself: What am I doing in this world?

27 Adar: Now It's Our Job

27 Adar: Now It’s Our Job

Rabbi Yehoishophot Oliver

On 27 Adar I, 5752 (March 2, 1992), the Rebbe suffered a stroke on his right side, Rachmana litzlan, while davvenen at the Ohel. On the same day two years later—which was, of course, an open display of Divine Providence—the Rebbe suffered another stroke, this time on the left side of his holy body, after which he lost consciousness.

After 27 Adar, everything changed. The Rebbe stopped coming down to davven in shul, and farbrengens also stopped completely (except for 16 Tishrei 5753, when the Rebbe came down to a farbrengen in the big shul). After a while the Rebbe began to come out, but not on his regular dais. Instead, a special balcony was built on the west side of 770 for this purpose.

The biggest change during this period was that although from time to time the chassidim were able to see the Rebbe, they were not able to hear him.

Many of the sichos in the years before 27 Adar contain clear hints of guidance for chassidim concerning the periods after 27 Adar and Gimmel Tammuz. What to do about not hearing the Rebbe was also forewarned. In the sicha of the parsha of Bo, shortly before 27 Adar, the Rebbe clearly alluded to the possibility of such a scenario, and taught the chassidim how to deal with it:

Even during his lifetime, the [Previous] Rebbe suffered physically, and this adversely affected his spiritual affairs. This includes the fact that in his last years he was in a condition of “a heavy mouth and a heavy tongue (Shemos 4:10),” similar to what is written of Moshe Rabeinu. This [adversely] affected the manner in which he said Chassidus and disseminated Torah, Judaism, and the wellsprings [of Chassidus] outward.

In fact, the doctor (who was a professor, which is more than a regular doctor) even asked him: “How come your suffering had to express itself in your faculty of speech, such that you are not able to carry out your mission in this world as you would wish?! The [Previous] Rebbe is the one who is so devoted to spreading Torah and Judaism and the wellsprings [of Chassidus] outward. Hashem should have allowed him the full ability to carry this out to the maximum extent, by allowing him maximum control over his faculty of speech, for speech is the primary way to spread Torah and Judaism (by delivering Chassidic discourses, issuing directives, and so on). On the contrary: since he is so devoted to this work, he should have been granted even greater strengths than other people!

“If so,” asked the doctor, “how is it possible that despite all this, we see the opposite?” ...

This is not just a logical question of a doctor—how come the Nasi HaDor is not able to fulfill his mission as he would wish—but also a question according to Torah. This is evident from Moshe’s complaint to Hashem: “I have a heavy mouth and a heavy tongue” ... “I am clumsy of lips” (Shemos 6:12) and therefore [Moshe said to Hashem]: “Please send in the hand of the one whom You will send” (i.e., Moshiach—see sicha of Chayei Sara 5752). To this Hashem immediately responded, “I will be with your mouth”; He did not suffice with this, and added: “Aharon your brother ... will be a mouth for you,” for Aharon brought out Moshe’s words in actual physical speech.

It may be said that the fact that my revered father-in-law, the [Previous] Rebbe, suffered similarly, was similar to what occurred to Moshe in his generation. Since the refinement had not yet been completed, and therefore “the speech was in exile” (and Moshe himself transcended the revelation in speech), therefore Hashem did not heal him, but performed a miracle such that “I will be with your mouth” and “your words will be ready.”

The rectification and fulfillment of this is accomplished in the most complete matter—with the strength endowed by the [Previous] Rebbe—through the souls in bodies, healthy souls in healthy bodies, in this generation, the ninth generation [from the Baal Shem Tov]. We have the power to accomplish the task of “Aharon your brother ... will be a mouth for you,” through concrete verbal expression (such that “the sound is heard in Pharaoh’s house” (Bereishis 45:16)), and in an abundant measure, the words of Torah and instructions, and so on, of the [Previous] Rebbe. ...

It should be emphasized that everyone should undertake that his study of the teachings of the [Previous] Rebbe should also complete and fill up what was lacking in the dissemination of the wellsprings [of Chassidus] due to the [Previous] Rebbe’s speech impairment, [and this ought to be accomplished] both through one’s own verbal study, and through disseminating the wellsprings outward, to others.

Hisva’aduyos 5752, Vol. 2, pp. 146-147, 150.

At the time this sicha surely sent chills down the spines of the chassidim, for many sensed (unfortunately, correctly) that the Rebbe was presaging unpleasant future events. Unfortunately, this was what indeed occurred on 27 Adar: the Rebbe’s faculty of speech went into exile.

The lesson for us now, especially after 3 Tammuz, is obvious (especially based on the principle of “he ruled concerning himself” discussed here): For the moment, in our current situation in which the Rebbe’s voice is not heard physically, it is our responsibility to make up for that absence by intensifying in our own study of his teachings—and “in great abundance”—and in our teaching them to others.

The Key to Bringing Moshiach

What is the reason for the name given to the Alter Rebbe’s holy work, the Tanya?

Tanya begins with the word tanya despite the fact that the prevalent version of the text quoted at the beginning of Tanya starts differently—“darash Rebbi Simla’i.” As is known, there is a Kelipah called tanya that opposes the study of the secrets of Torah, through which we draw the redemption near. By beginning in this way, with the word tanya, the Alter Rebbe intended to weaken and nullify this Kelipah, and therefore to draw close and bring the actual redemption.

Sefer HaSichos 5751, Vol. 1, p. 189, fn. 113.

Let’s face it: the neglect of the study of pnimiyus HaTorah, the inner dimension of the Torah, is widespread, and found even among those who have been taught how important this study is. We need to understand that is no coincidence. There’s a fierce battle going on. Since dissemination of this wisdom is the key to bringing Moshiach, the Kelipah fights back with every tool in its arsenal to “cool off” this study by creating an inner and outer resistance.

However, this very knowledge empowers us, for then “the game is up,” and when we encounter this resistance, we see through it. We realize that all the explanations given for the neglect of this study, no matter how logical, sensible, and even pious they sound, are nothing but pathetic, empty excuses. Worse—they are a devious ploy of the evil inclination to distract us from what we should be doing, for it knows that this study is the key to its downfall.

We then devote ourselves consistently and fearlessly, with redoubled effort, to studying this wisdom in tremendous depth and in great amounts, and disseminating it as widely as possible, with enthusiasm and love. And with this devotion, we will succeed at bringing Moshiach NOW.

Everyone should spread Yiddishkeit and Chassidus

-->

Disseminating Torah-true Judaism, Chasidic philosophy, and the Noahide Code as widely as possible, without being adversely affected, is not a goal that the Rebbe reserved only for Chabad Chassidim. Rather, he “paved the way” for all Jews to do so. However, this ability is specifically attained through connecting to Chabad Shluchim and Chabad Chassidim in general, the “conduits” through which all Jews connect to the Rebbe:

My father-in-law, the [Previous Lubavitcher] Rebbe, paved the way for all his students and emissaries who follow in his ways, and via them, [these ways reach] to all the Jewish people. He enabled them to occupy themselves with disseminating Torah and Judaism, and spreading the wellsprings of Chasidic philosophy in every place and circumstance—even in “Egypt,” i.e., a place furthermost from G–dliness.

They can perform this in a way that not only does their presence in the “outside” (Egypt) not detract from their attachment to G–d, but on the contrary: They can influence the entire “land of Egypt,” fulfilling the imperative upon Jews “to compel all the world’s inhabitants to undertake the laws commanded to Noah’s descendants ... because the Holy One, blessed be He, commanded them in the Torah and informed us via Moses, our teacher [that these laws are binding on gentiles],” as Maimonides rules clearly.[1]

Likkutei Sichos, Vol. 30, p. 228.

Moreover, not only will one not be harmed by this experience, but he will be elevated to an incomparably higher level:

Even if it sometimes appears initially that this is a mission of Elokim[2]—in a manner of judgment and concealment, especially if concealments arise that cause pain and anguish—from Joseph[3] we receive the power to reveal G–dliness even in the place to which we were assigned, and even to reach (via this descent) a tremendous, lofty level, as symbolized in the verse [concerning the Biblical Joseph], “G–d will add for me another son,”[4] to the point that one reaches an incomparably more sublime level.

By increasing with even greater vigor the service of “Joseph”—disseminating Torah and Judaism and the wellsprings of Chasidic philosophy outward, until the level furthermost from G–dliness, we hasten the true and complete redemption by our righteous Messiah, who will rebuild the Holy Temple in its place, gather the Jewish exiles, and rectify the entire world to serve G–d together, speedily in our days.

ibid.

[1] Mishneh Torah, Laws of Kings, 8:10-11.

[2] This name of G-d represents the divine attribute of strictness.

[3] This is a reference to the Previous Lubavitcher Rebbe, whose first name was Yosef.

[4] Bereishis 30:24.

May we all merit to fulfill this task.