From: aaron@kesher.UUCP (Aaron Schmiedel)
Newsgroups: soc.culture.jewish
Subject: BEIS CHABAD #147
Keywords: BEIS CHABAD LUBAVITCH NEWSLETTER
Date: 12 Aug 92 14:18:08 GMT
Organization: KESHERnet International - Dallas, TX




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Beis Chabad 
- A Weekly Newsletter Inspired by the Talks of the Lubavitcher Rebbe, Sh'lita -

Parshas  - Volume 1, No 47 


===================================================================== 
On The Threshold of the Redemption 
===================================================================== 

(The following is an adaptation of two Sichos (talks) given by the Rebbe 
Sh'lita last year on Shabbos Parshas Balak and Shabbos Parshas Pinchos.  
Calmly and without fanfare, the Rebbe Sh'lita informs us that the Redemption 
is imminent.) 

There are two approaches to the present period of Bein HaMetzarim, the three 
weeks between the Seventeenth of Tamuz and Tisha BeAv, the period which 
commemorates the fall of Jerusalem and the destruction of the Beis HaMikdosh 
(the Holy Temple).  One is to dwell on the awesomeness of those tragedies and 
the difficulties suffered by our people in the exile which followed. 

The other approach, while not minimizing the extent of our nation's loss, puts 
the emphasis on the purpose of the exile.  Heaven forbid to say that 
destruction and exile are ends in and of themselves.  Rather, within the ashes 
of the Temple's destruction was kindled the spark of the Future Redemption.  
In an ultimate sense, this was the purpose of the exile - to prepare the 
Jewish people and the world at large for the higher and deeper level of 
fulfillment to be reached in that era. 

In the present age, there is no question that the second approach is more in 
place.  Our Sages declared. "All the appointed times for Moshiach's (the 
Messiah's) coming have passed; the matter is only dependent on teshuva 
(repentance)."  And we have already turned to G-d with sincere teshuva.  Thus, 
speaking of the readiness of our generation, the Previous Rebbe used the 
allegory of a garment that is complete in all respects - "and all that is 
needed now is to polish the buttons."  And surely, the almost fifty years of 
vibrant Torah activity that have followed since that statement was made have 
been sufficient to accomplish that purpose. 

The imminence of Moshiach's coming is further emphasized by the events of the 
present year, a year in which we have seen the fulfillment of the prophecy, "I 
will show you wonders."  For we have witnessed wonders of a unique and 
unprecedented nature.  In a miraculous manner which followed the course 
predicted by the Yalkut Shimoni, a formidable enemy of the Jewish people was 
destroyed.  And as the passage from that classic text emphasizes, these 
miracles are to occur in "the year in which the King Moshiach is revealed," 
and that at that time, Moshiach will announce to the Jewish people, "Humble 
ones: The time for your redemption has arrived." 

We are standing on the threshold of the future Redemption.  Moshiach's coming 
is no longer a dream of a distant future, but an imminent reality which will 
very shortly become fully manifest. 

For this reason, emphasis has been placed on the importance of studying about 
the Redemption and Moshiach.  Such study will in itself hasten Moshiach's 
coming.  Over and above that purpose, however, this suggestion is meant to be 
appreciated on a more personal level by each individual.  The intent is that 
everyone, men, women, and children, should begin to live with the concepts of 
redemption and Moshiach; that these ideas should become relevant to us on an 
intellectual level; moreover, that our intellect should affect our feelings; 
and ultimately, that we should begin to conduct our lives in a manner which 
reflects how we are permeated with an awareness of the Redemption as an 
imminent reality. 

This concept is also relevant to the custom of studying the laws of the Beis 
HaMikdosh during the three weeks of Bein HaMetzarim.  Our Sages relate that G-
d commanded the prophet Yechezkel to teach the Jewish people about the 
structure of the Beis HaMikdosh while they were still in the Babylonian exile.  
When the prophet questioned the purpose of such study, G-d told him that He 
would cherish their study as if they had been involved in its actual 
construction. 

At present, this study should be carried out in anxious anticipation that the 
Beis HaMikdosh will soon be rebuilt.  One should not consider this subject 
matter as being merely theoretical in nature.  Rather, just as when one 
studies the laws of the mitzvah (commandment) of tefillin (phylacteries), one 
does so with the awareness that one will observe the mitzvah about which one 
is studying every day, similarly, in the present context, we should study the 
Beis HaMikdosh with the awareness that in the very near future, we will see 
what we are studying about in actual reality. 

The above is also relevant in regard to another custom of Bein HaMetzarim.  
During the nine days concluding with the fast of Tisha BeAv it is customary to 
hold siyyumim, i.e., festive gatherings marking the conclusion of the study of 
Talmudic tractates.  These gatherings should be held with the recognition that 
we are approaching another siyyum, the conclusion of the exile. 

And through these endeavors, we will merit the fulfillment of the prophecy 
that in the era of the Redemption, all of the commemorative fasts will be 
transformed into holidays and festive occasions, when together with the entire 
Jewish people, we will proceed from exile to redemption.  May this take place 
in the immediate future. (Sound The Great Shofar, 46-49) 

 
===================================================================== 
The Forms of Meditation 
===================================================================== 

There are the three forms of hisbon'nus (contemplation, meditation): 

(a)  Study-meditation:  After mastering the concept thoroughly, one meditates 
on its profundity, until the intellectual element shines forth for him. 

(b)  Meditation before davening (prayer):  This is directed toward sensing the 
vitality of the concept learned, in contrast to sensing the intellectual 
element emphasized in study-meditation. 

(c)  Meditation in davening:  To sense the "G-dly element" in the concept 
learned. 

These three are rungs on the ladder of sensitivity.  It is only by G-d's 
kindness towards us that we may occasionally sense G-dhood spontaneously, 
without any avoda (divine service) at all.  This comes about by virtue of the 
quality of Ultimate Essential G-dhood within the soul.  For avoda by one's own 
efforts, however, these three forms of meditation are essential. (Hayom Yom, 
Tamuz 20) 

-- 
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