The U.N. treaty of 1992 is the beginning of the fulfillment of the messianic prophecy “and they shall beat their swords into plowshares.” What Isaiah prophesied thousands of years ago, was fulfilled in Manhattan.
Synopsis of the Sermon: February 1, 1992 – משיחת ש'פ משפטים תשנ'ב
On the eve of the Sabbath, world leaders met at an assembly ofthe United Nations to declare a new era of international relationships with the intention to negate warfare and promotepeace and aid for the benefit of mankind.
It is said about the times of Moshiach, "And they shall beat their swords into plowshares and their spears into pruning tools.Nation shall not lift up sword against nation, nor will they learn war anymore.” The classical commentator Rabbi David Kimchi explains that all will live in peace because of Moshiach's impact on the nations.
Global leaders have resolved to defund weaponry and use the money for world sustenance. This is a clear sign of the beginning of the fulfillment of this messianic promise of the prophets. The world is changing because Moshiach is already having an impact on the nations.
This declaration originated in the offices of the United Nations. The U.N. is located in New York, New York, close to the headquarters of the Rebbe. From his central location, g-dliness spreads to the world to bring the redemption. Moshiach has already so changed the world that even Russia's boundaries have broken open.
The meeting of the world leaders took place in the city of the leader of the generation, because everything from the fall of Communism to the U.N. declaration of disarmament occurred as a result of the spreading of righteousness over the entire world by Moshiach.
This helps clarify the decision of the leaders of the nations of the Security Council to bolster the U.N.’s powers to minimize war and maintain international peace. It is very logical to stop war,as it causes desolation and ruin. People should not want fighting, but there were always many hostilities. Why now is the world beginning to understand that battle is illogical?
This is because the world is approaching the time of Moshiach, not because of any changes to the logic of the human mind.People always understood the fallacy of war, and yet man constantly fought.
May the U.N. resolution to bolster its strengthening of world peace help bring the revelation of Moshiach immediately.
Sermon Translation: February 1, 1992
I The U.N. resolution heralding Moshiach
All events in the world are by specific divine providence--and are instruction in personal service of G-d. When such events transpire in significant world powers, in countries where the majority of Jews currently reside, the lesson from such events is even stronger.
In the previous week, there were significant occurrences.
On Friday, the heads of state of the two world superpowers, the United States and the U.S.S.R., together with leaders of other significant world powers, met in the United Nations to declare a new era of international relationships, negating warfare, minimizing armament and bringing about peace and aid for the benefit of mankind.
Earlier in the week was the State of the Union address by President George Bush, in which he declared his commitment to minimize armament and to utilize the monies instead for agriculture and social improvements. This declaration was ratified by the Senate, whose power to establish the laws of the country is a true power according to Torah.
People need to reflect on the lessons from this event of the U.N.peace declaration, including the details of the event, where and when it took place, and its timing in relationship to the weekly Torah portion.
The lesson from this event relates to the most essential aspect of man's divine service, the bringing of Moshiach.
One of the promises of the redemption in connection to all the nations of the world is “and they shall beat their swords into plowshares and their spears into pruning tools. Nation shall not lift up sword against nation nor will they learn war anymore.”
This vision of world peace will be achieved by the involvement of Moshiach himself. Until his revelation, there cannot be world peace. The above verse begins with the words, “And he will judge between the nations and will rebuke many nations.” Rabbi David Kimchi, a classical commentary, explains that the judge referred to in the verse is Moshiach, who will be the master over the nations. He will rebuke them to correct their flaws. Therefore, there will no longer be war among nations because Moshiach will make peace among them. Then, they will not need their weaponry and will beat them into farming tools. There will come a time that all of the nations will stream toward Jerusalem to learn Torah, as the prophets Isaiah and Micah both state. On their verse quoted above, Rabbi Kimchi comments that the teacher of the nations will be Moshiach himself.
Currently, leaders of powerful nations have resolved to lessen weaponry and add funding to areas that will aid the sustenance of the people of the world. This is the content of the promise
“and they will beat their swords into plowshares” --destroying weapons to fashion agricultural tools. This is a clear indication of the beginning of the fulfillment of this promise of the redemption through Moshiach.
This is the most auspicious time of Moshiach’s coming. “Behold King Moshiach comes.” In this verse, Moshiach informs the people of his imminent coming. This quotation alludes to the Rebbe’s prophecy- August 17, 1991. Therefore, the beginning of Moshiach's impact on the nations is already apparent. This came about as a result of G-d placing the idea in the minds of the world leaders to decide and declare to "beat their swords into plowshares.”
The reason why this declaration happened specifically here and now is because of the special relationship of the current place and time to the true and complete redemption through Moshiach.
The location in which this event occurred is in the United Nations, a site where representatives of the world meet to speak together peacefully. The U.N. is in this country and in this city,New York, because this is the country and the city housing ‘the central study hall of our teacher in Babylonia.’ This is the synagogue, study hall and house of Torah, prayer and the good deeds of the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneerson, the leader of the generation. He established it as his central location from which Torah and Chassidut will spread to the entire world until the coming of Moshiach, when it will be fulfilled "and they will beat their swords into plowshares.”
With the coming of the leader of the generation to this lower hemisphere and establishing his residence in this country and city, the refinement and transformation of the lower hemisphere began. The location where Torah was given is viewed as the high point of the world. Thus, Europe, Africa and Asia are in the upper hemisphere, which traditionally was the hemisphere receptive to spirituality. The Americas, as the lower hemisphere, were blocked from spirituality, because the giving of Torah did not occur there. This is the spiritual reason for the United States being the country where many lost their connection to G-d. When the Rebbehimself settled in this lower hemisphere, the revelations of the giving of Torah were drawn into it as well.
Now the lower hemisphere has been transformed to be the source from which Torah and Chassidut are spread to the planet. Emissaries of the Rebbe were sent all over the world, even to the upper hemisphere, from the lower hemisphere. The furthest corners of Earth were reached by emissaries who came to spread Torah and Judaism among the Jewish people, especially those Jews who live among the Gentiles, speak the local language and behavior superficially similar to their Gentile neighbors.Equally, and perhaps even more importantly, the emissaries were sent to spread righteousness among the nations through the fulfillment of the Noachide laws. This has been especially emphasized in recent years as the world approaches the coming of Moshiach when “then I will transform to the nations a pure language to call out together the name of G-d and to serve Him as one with one purpose.”
As non-Jews are more Earth-oriented than Jews, their recognition of G-d has special import. The impact of Moshiach on all people expresses the actualization of his purpose, to make this world a home for G-d.
The Rebbe explains the numerical value of each year as an acronym expressing the imminence of Moshiach. In the recent era, beginning with “‘the year of miracles,”’ (September 1989 through September 1990) and continuing in “‘the year I will show him wonders”’ (September 1990 through September 1991) and “‘the year of wonders in all”’ (September 1991 through September 1992), the impact of Moshiach on all the nations has reached its climax.
The boundaries of Russia were broken open. The country which had declared war on Torah, Judaism and G-d has become a place where Torah can be spread publicly. Previously, emissaries were operating in Russia secretly and with literal self-sacrifice. But then the Communist’s war against religion abated, and soon after the Communist regime itself toppled. In its place a new government was formed, one declaring righteousness, justice and peace, founded on a belief in the Creator.
Following this was the meeting on Friday between the new president of Russia and the
president of America, with the participation of other significant world leaders, in which they accepted the resolution expressing “and they will beat their swords into plowshares.”
This meeting of world leaders, including the president of this country who had to travel from the country's capital to the city of New York, took place in the city of the leader of the generation. This hints that all that happened, from the fall of communism to the U.N. disarmament declaration and a new world order of justice, occurred as a result of the spreading of Torah throughout the entire world by the leader and Moshiach of the generation.
Through the completion of the spreading of righteousness, the world is now completely ready for the beginning of the activity of Moshiach in judging the nations to the degree that “they will beat their swords into plowshares.”
II The U.N. and the Torah Portion- Civil Laws
Seemingly, there is much war and terrorism today. But on October 17, 2005, the Human Security Center issued the 2005 "Human Security Report: War and Peace in the 21stCentury." Funded by five governments and three years in the making, the report tracks and analyzes trends in political violence around the world. According to the Human Security Center, "Its findings are sharply at odds with conventional wisdom. It shows that most forms of political violence have declined significantly since the end of the Cold War– and finds that the best explanation for this decline is the huge upsurge of conflict prevention, resolution and peace-building activities that were spearheaded by the United Nations in the aftermath of the Cold War.” This is what the Rebbe highlighted in this talk.
Based on secular research, what is causing peace? The study gives three possible answers. The third explanation is amazingly along the lines of the Rebbe’s description in this talk. It posits that there has been a gradual normative shift against the use of violence in human relations.Among the key indicators of this general shift in attitude mentioned in the report are the outlawing of war crimes, crimes against humanity and genocide. These anti-violence norms play an important role in constraining behavior. They also help in the creation of institutions which provide the enforcement mechanisms to encourage compliance.
Nowhere is this shift more evident than in the changing public attitude toward war. Prior to the twentieth century, warfare was a part of the human existence. For governments, war was an instrument of statecraft. Today the forcible acquisition of territory is universally perceived as a blatant transgression of international law and using force against another country can only be in self-defense or with the sanction of the U.N. Security Council. Civil war is also declining. In the ten years since the U.N. resolution that the Rebbe discusses, the number of civil wars fell by eighty percent.
This Human Security Report has been updated annually. The shift from militarism toward peaceful relations has continued year after year. This may not be obvious when following the news, but it is absolutely clear once the data is collected. The 2007 Human Security Brief, published in 2008, focused on three areas: 1) Global terrorism, 2) Armed conflicts in sub-Saharan Africa and 3) Armed conflicts globally. In each of these areas, there has been a marked decrease.
There are three connections between the timing of this declaration and Moshiach.
1. The day of the week, being the eve of the Sabbath, relates to the redemption as it is the preparation for “the day which is entirely Sabbath and everlasting peace.” This is a time in which “all harmful forces rest from the world.” Even more, since you can add from the mundane to the holy, from weekday to Sabbath, the eve of Sabbath can be “the day that is entirely Sabbath.” This is already the time “when the damaging forces are made to rest from the world.”
2. This event took place on the 26th of the month. Twenty-six is the numerical value of G-d’s most explicit name, Havaya. It means “that which vivifies existence.” By Moshiach, all beings will recognize that existence is sustained through the name Havaya as it says, “and the glory of Havaya will be revealed and all flesh will see together that the mouth of Havaya is speaking.” Then there will be no potential for negativity, as it says, “they will not be evil and they will not destroy … for the world will be full of the knowledge of Havaya.”
This is especially emphasized by the juxtaposition of the 26th of the month to Friday. Friday evokes the original Friday of creation, the day man- the purpose of all existence- was formed. Every Friday, there is a renewal of man’s creation, and through him, a renewal of the entire creation. This is especially so when Friday occurs on the 26th, corresponding to the name Havaya, "that which vivifies existence." On such a Friday, the renewal of the existence of all creation is even more emphasized.
3. This month is connected to Rebbe, as the 10th is the date of the Rebbe Yosef Yitzchak Schneerson's passing, and the 11th is the date the Rebbe Mh"M ascended to leadership.From then, for the next forty-two years, the Rebbe's leadership has continued even more strongly, until the completion of the service of this last generation of Exile,which is the first generation of redemption. The Rebbeexplains his leadership as the continuation of his predecessor’s.
The forty-two years of the Rebbe's leadership, since the passing of the Rebbe Yosef Yitzchak Schneerson, are parallel to the forty-two camps of the Jews in the desert. Since there were forty-two camps and forty-two years, now is the time to standready to enter the land of Israel with the redemption. The timingof the declaration of “and they will beat their swords into plowshares” emphasizes the connection to the activities of the leader of the generation. Through him is the fulfillment of the promise “and they will beat their swords into plowshares.”
This reflects this week’s Torah portion- Civil Laws.
Torah is traditionally studied with the foundational commentary of Rabbi Shlomo Yitzchaki (1040-1105), referred throughout Biblical and Talmudic literature by the acronym Rashi. The Rebbe now references the opening verse of the week’s portion with the Rashi commentary as a springboard for the Rebbe’s unique interpretation.
The opening verse of the portion is:
“And these are the laws that you shall place before them.”
and these: It adds on to that which has been stated previously, the ten commandments. Just as those which have been stated previously are from Sinai, so too, these are fromSinai. (Rashi)
before them: And not before Gentiles. Even if you know a specific law that they judge just like the Jewish law, do not bring it to their courts. (Rashi)
The content of this portion is laws whose obligation is validated by human intellect. These laws are differentiated from testimonial or supra-rational laws. Civil Laws refer to commandments that appear rational. They are described as “things that are stated in Torah, that if they were not stated, it would be appropriate to say them.” “If Torah was not given, we would learn modesty from a cat, stealing from ants.” More than this, the obligation of these laws is understood not just in the Jewish mind, a “wise and understanding people,” but also in the minds of the nations. Thus, it is possible that the nations’ law is the same as Jewish law.
This is why it states in the beginning of the Torah portion, “and these are the laws… so too, these are from Sinai.” This teaches that even laws whose obligation is understood by the human mind need to be fulfilled only because of the command of G-dand not because of the dictates of a rational mind. These laws appear rational only because it is the will of G-d that these laws should also be understandable to man.
For this reason, cases cannot be brought to secular courts even if they rule the same as Jewish law. This is because their laws are a product of the human intellect and not from a G-dly command. Thus, there is no similarity between the two, despite their superficial resemblance.
Analyzing this verse more deeply, “And these are the laws: … so too, these are from Sinai" means that the rational obligation to keep civil laws also comes from Sinai, i.e., from the giving of Torah. If not for the giving of Torah, human intellect would notnaturally think along the lines of these laws. Since these civil laws are an expression of the supernal will of G-d, they are higher than reason. But since Torah is the blueprint for creation, Torah became within the frame work of the world and the human mind. Thus thoughts naturally incline to that which G-d’s supernal wisdom dictates.
This is the precision of Rashi’s words, “and these: It adds on to that which has been stated previously.” The addition to Sinai is that the laws given at Sinai are currently expressed in human intellect. The innovation of Sinai is that the decree separating the spiritual and physical, the supernal wisdom and the human mind, is abolished. The wisdom of G-d penetrates the human mind so people’s sense of morality is like Torah. This is what Rashi alludes - “so too, these are from Sinai.”
This also applies to the nations with regard to the fulfillment of the Noachide laws. “Even though the mind naturally thinks along those lines, it needs to be that he, the Gentile, should accept these laws and follow them because G-d commanded so in Torah. But if he does them because in his mind they are logical because he thinks they are right, he is not a righteous Gentile and not from their wise men.” This highlights that a righteous Gentile possesses a higher spiritual awareness infusing his actions with divine intent. He lives not merely a moral life, but a G-dly life.
The ultimate fulfillment of this will occur during the days of Moshiach because then the entire involvement of the world, including all of the nations of the world, will be only in knowledge of G-d. Now, the human mind naturally thinks along the lines of Torah’s civil laws. In the times of Moshiach, the mind will naturally understand the most esoteric divine mysteries.
It says that “the entire world will be filled with the knowledge of G-d.” This means that the knowledge of G-d, the knowledge of the esoteric secrets of creation that are foundational to Sinai, will penetrate the human mind.
This topic is also hinted to in the conclusion of the portion of Torah, “and they saw the G-d of the Jews and under His feet the likeness of a pure brick of sapphire stone ... and they gazed upon G-d and they ate and drank.” This implies that g-dliness becomes like a person’s flesh and blood. When a person learns Chassidut, he understands the inner dimension of Torah. Then g-dliness fuses with his very flesh.
Another dimension of this occurs when Torah is translated into the seventy languages of the world. This is suggested by the word choice of the verse. Vayechezu –"and they gazed"- which is a Biblical Aramaic translation of "and they saw." This is also hinted to in the "brick" because bricks are man-made, implying the letters of the seventy languages. This is to enable Torah to be accessible also to Jews that currently do not understand the holy tongue of Biblical Hebrew.
Torah should be understood by the nations, because they are also obligated to negate idolatry and believe in G-d as the director of the world. This is the preparation for the fulfillment of the prophetic promise “then I will transform to the nations a pure language to call out together the name of G-d and to serve Him as one with one purpose.”
All of this aids in understanding the declaration of the leaders of the nations on the eve of Sabbath.
“And they shall beat their swords into plowshares” is also understood according to human intellect. Human reason mandates the world to exist according to righteousness. This necessitates negating war, which causes desolation. Seemingly, people should transform all weaponry of war into items benefiting society- “plowshares.”
Nevertheless, throughout all generations there were numerous wars that caused enormous destruction to the world. This is in direct contrast to that which human intellect dictates.
The current movement toward a new world order of peace, as emphasized by the declaration of world leaders, is a result ofarriving at the time that Torah decreed, “they will beat their swords into plowshares.” It cannot be coming from man’sintellect, because the same power of reasoning existed in all previous times while man combatted one another.
The declaration of the world leaders on the eve of Sabbath is due to the declaration of Jewish kings, the rabbis: “Behold this one, [Moshiach], comes.”
This began with the legal ruling of the Rebbe, Rabbi Yosef Yitzchok Schneerson, that all service of Exile is completed, and the world is ready to greet Moshiach.
This was followed by the legal rulings of rabbis that the time of the redemption has arrived. Their pronouncement states that “a king will arise from the house of David … and it is presumed that he is Moshiach” until the situation that “behold he is the absolute Moshiach.” This resolution penetrated the world to the point that the leaders of the nations declared on their own that“they will beat their swords into plowshares.” This proclamation in their legal system has the validity of Torah because “the law of the kingdom is the law.”
The emphasis of the relationship between the peace declaration and this rabbinic verdict “from Sinai” becomes revealed on Sabbath, because on Sabbath there is an ascent of all that happened the week prior. This includes the peace declaration,“they will beat their swords ...” Today the entire portion of Civil Laws was read, in which it is emphasized that such laws are truly from Sinai, from higher than the human mind. This peace treaty is symbolic of civil laws because it seems to be coming from human reason but is really coming from Sinai, i.e., from the legal rulings of the rabbis about Moshiach.
The portion of Civil Laws contains the conclusion of Exile and the beginning of redemption as apparent when analyzing the flow of the consecutive portions surrounding Civil Laws.
The portion prior to Civil Laws concluded with discussing the altar. Rashi explains that the reason it ends with the altar and Civil Laws begins with edicts is to allude to the fact that the Sanhedrin Supreme Court of seventy-one sages should be near the altar. Therefore, the Sanhedrin met in the Chamber of Hewn Stone in the temple, which relates to the Messianic promise of the restoration of the judges, “and I will restore your judges like in the beginning.”
Similarly, Civil Laws references the temple as is stated, “To bring you to the place that I prepared.” This refers to the temple. Its place is “‘prepared,”’ as the physical one here parallels theheavenly one.
In the portion following Civil Laws it states, “and build for Me a Sanctuary and I will dwell among them.” This Sanctuary refers to the Tabernacle, first temple, second temple and primarily the third temple.
Between these two portions is Civil Laws. This indicates that the matters of redemption in these portions, such as the third temple, altar and Sanhedrin, have to be executed in a manner of “civil laws”- expressing human reason. This indicates that g-dliness has already penetrated the parameters of world. Now the world itself declares that the time of the redemption has arrived.
The portion Civil Laws itself hints to the end of Exile and the beginning of redemption, as is explained in the oral law.
The regulations of civil laws are explained in the Talmud in the order of Nezikin- Damages, which is subdivided into three sections. The first section primarily discusses bodily and property damage. This is organized first because the initial act that judges must do is prevent harm. The second section speaks about collateral, hiring, and borrowing- concepts which organically follow. The third section speaks of the division of property, shared residences and such similar situations. This section is last because it is exclusively from oral transmission,and not from the verses of Torah.
The order of the three sections of Nezikin is emphasized in the Zohar which explains that these three sections are parallel to the structure in the verse in Civil Laws: “In every case of dishonesty… about an ox, about a donkey, about a lamb, about a garment, about any lost article.” “About a lamb, this refers to the first section, about a garment, this refers to the second section, about any lost article, this refers to the third section.”
Nezikin hints to the time of Exile, because then damages are experienced. It subdivides into three sections which correspond to the three Exiles. In contrast to the first two sections, which deal with very undesirable situations, the third section begins with partners who want to build a partition. Instead of causing damage, this is to prevent harm and negativity. The reason why the third section is not dealing with injurious situations is because it represents the conclusion of Exile.
For this reason, the section concludes, “One who wants to become wise should involve himself with Torah laws of monetary issues.” This is thematic to the discussion- -the intensification of the wisdom of Torah, Sinai- -in that it penetrates the parameters of the world as represented by monetary laws, i.e., civil laws. When Torah completely impacts civil laws, this negates the possibility of negativity- damages- because at the end of Exile, the issues of redemption already begin. This is the third redemption which will transform the three Exiles, just as the third temple will transform the destruction of three buildings, the Tabernacle, the first temple and the second temple.
Additionally, in the third section, there are references to redemption. There is the section in which several Messianic promises are explained, including, “In the future G-d will make a feast for the righteous from the flesh of the livyasan,” “In the future G-d will make a sukka for the righteous from the skin of the livyasan,” and “I will place a precious stone as the window through which light will filter in the walls of Jerusalem.” The division of the Land of Israel during the redemption is also found in this section.
III Bringing Moshiach Now
Based on the above, the fact that there are so many signs indicating Moshiach’s imminent arrival and yet the world is still in Exile is painful and confusing to the degree that it is inappropriate to elaborate on such hurtful topics on Sabbath. How is it possible that the world is still in Exile? After the events of this Friday, which express that even the nations of the world are declaring “and they shall beat their swords into plowshares,” you are still outside Israel? Now the entire worldshould be together in Israel, in Jerusalem, in the temple! Everyone should be sitting by the set tables laden with the livyasan, shor habor and yayin hameshumar!
Primarily, how is it possible that G-d did not yet give the command and empowerment of “and build for Me a Sanctuary,and I will dwell among them?” This verse will be read today at the afternoon prayers. The world should have already received this injunction.
This intensifies the enormous need to do those activities that hasten redemption. Initially, you should focus on what is emphasized in the Torah portion. Civil Laws discusses the interpersonal laws that create peace. This obviously negates controversy, which is the cause of this final Exile. Through these laws, Moshiach will come, as the Sages teach that through civil laws- Zion is built. As it says in Isaiah, “Zion with civil laws will be redeemed and her captives with charity.”
Charity relates also to acts of free kindness, which is also discussed, “when you will lend money.” “Loaning money is greater than charity.” This comment on the power of charity is discussed in the Talmud. “Great is the power of charity that it hastens the redemption.” This is based on the verse, “so says G-d, guard civil laws and do charity because My salvation is close to come and My righteousness to be revealed.”
It is customary on the Saturday night connected to the Torah portion containing the verse “when you will lend money” to hold a dinner for the benefit of the free loan fund. Since it is permissible to supervise communal affairs even on Sabbath, it is appropriate that the director of the fund come forward to announce the dinner. Surely it will be held with great glory and “with many people is the glory of the king.” People should give generously to the fund. This very resolution should bring immediately the reward of the redemption now. Then the dinner, the “feast of the Davidic King Moshiach,” will be held together with the leader of the generation Moshiach in the Land of Israel, Jerusalem- in the temple.
This relates to the third volume of Nezikin, which begins “the partners that want ...” This promotes relationships between people for the other’s benefit.
The partners are building a wall of hewn stone for mutual benefit. This refers to the building of the temple, as the Talmud continues with quotations referring to hewn stone, and then continues with discussing the specialness of the second temple,which is of hewn stone.
The Talmud explains that the second temple is greater than the first in size and in years. It brings the verse, “greater will be the honor of the last house than the first.” This verse refers primarily to the third temple, as is explained in the Zohar, the foundational work of the esoteric dimension of Torah.
In continuation to this, there is the instruction from the portion which will be read at the afternoon services: “And build for Me a Sanctuary and I will dwell among them.” This begins with the personal sanctuary within each person. As the Sages explain, “within it is not written, rather, within them, within each person.” This sanctuary should be within each person’s heart, house and room. Every house should become a house of study, prayer and charitable acts, including participation in the building of the synagogues and study halls in a manner akin to the donations for the Sanctuary in the desert.
All of this will create the immediate building of the third temple, in the most tangible sense.
In these days, there is a special empowerment in all that was stated above.
Beyond the special quality of the month of Shvat, the eleventh month, it just was the twenty-fifth day of the month, which is symbolized by the verse, “Like this- Koh- you shall bless the Jewish people.” This verse is a reference to the priestly blessing, as it says, "To bless His nation Israel with love.”
Being that all Jews are considered priests, to bless with love applies to each Jew in the priestly
blessing that one says each morning. This must be recited with love. This is emphasized by the statement, “Behold I accept upon myself the positive commandment of ‘and you shall love your fellow Jew like yourself’.” This statement is said even before the regular morning prayers.
The priestly blessing contains all blessings. It has both the quality of benediction and of prayer. Specifically, it contains the blessing for the redemption, the most essential one.
The next day, Friday, is the twenty-sixth, the numerical equivalency of G-d’s essence name ‘Havaya.’ This connects to the concept of the priestly blessing, because the priests in the temple said the blessings with this name.
You prepare for this blessing spiritually through service as a kingdom of priests in a manner of “I place Havaya before me at all times.” This service of placing G-d before man constantly also applies in Exile. This hastens the redemption by causing Havaya to be revealed in the entire world.
The next day, today, is the twenty-seventh. This is symbolized by pure olive oil, since the Hebrew word “pure” is the numerical value of twenty-seven. This oil was used for the lights in the temple. The menorah symbolizes the unity of the Jewish people. This is represented by the seven branches, symbolizing the seven different types of souls that comprise the nation.
The next day, the twenty-eighth, symbolizes strength, as the numerical value of the Hebrew word for “strength” is twenty--eight. This empowers people to have additional power in all the matters mentioned above.
IV Moshiach’s Revelation Now
The following day is the eve of Rosh Chodesh, the day of preparation for the upcoming month. Rosh Chodesh– “‘the renewal of the moon”’- symbolizes the renewal of the Jewish people, who are compared to the moon. Through the redemption, the Jewish people will be renewed.
This is especially so because Rosh Chodesh is on Tuesday, the day of doubled good.
Now will be the ultimate good of the redemption, and especially a double good, as “double” is connected to redemption. This is underscored on Rosh Chodesh Adar, the upcoming new month, as Adar possesses a “‘healthy energy.”’ It is the month which was transformed from sadness to joy, the joy of Purim.
“We connect redemption to redemption,” and connect the redemption of Purim to that of Passover. Passover expresses the energy of Moshiach, as G-d promises, “Just as when I redeemed you from Egypt, I will make miracles.”
The order of events can be transposed. It can begin with Moshiach, and then will come the redemption of Purim as a second redemption.
The concept of “we connect redemption to redemption” normally refers to Adar II being linked to Nissan. Adar I, the month blessed today when the blessing for the new month wassaid, is not normally referred to by this expression. But it is reasonable to assume that this saying is relevant also to Adar I for two reasons.
1a) The expression “There is no difference between Adar I and Adar II except the reading of the story and gifts to the poor,”implies that in all other issues, the two Adars are equal. This means they are equal also in regard to redemption.
1b) Being called Adar I implies it is first in quality.
1c) The Talmud explains that Moses’s birth on the seventh of Adar caused Haman’s downfall. Moses’s birth was on the seventh of the first Adar.
1d) In some situations, the term “'Adar,”' if not clarified if it is first or second, refers to the first Adar.
2) Even though today it was announced ‘Rosh Chodesh Adar I,’when Moshiach comes now immediately before Rosh Chodesh, once again the months will be sanctified according to witnesses and not according to the fixed calendar. It is possible that the Sanhedrin Supreme Rabbinical Court will decide to have onlyone Adar, and this month will truly be directly connected to Nissan.
It should be G-d’s will that there should already be the redemption through Moshiach.
There is no need to wait for Nissan, and not even for the Adar next to Nissan, and not even the Adar connecting to Shvat. Moshiach is definitely coming this Sabbath, blessing the month of Adar I, on the twenty-seventh of Shvat, and especially after midday. It is now the time of the third meal of Sabbath connecting to the third redemption and temple.
You should experience this immediately, with all of the explanations of the Hebrew word for “‘immediately,”’ Miyad- spelled with the Hebrew letters mem-yud-daled, expressing the acronym of
Yud Rabbi Yisroel Ba’al Shem Tov
Daled the Davidic King Moshiach.
This symbolizes all the generations -from Moses, who gave the Torah, until the Davidic King Moshiach- through the teachings of Rabbi Yisroel Ba'al Shem Tov and all of his successors.
This should occur tangibly with all of the meanings of the word.
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