The world is already rectified. * Enforcing rules that we don’t understand becomes a thing of the past. * Good advice speaks to us; it is not imposed. That is the purpose of prophecy.
By Rabbi Boruch Merkur
After establishing the credentials of the prophet of our time, the Rebbe unveils the “nevua ha’ikaris,” the prophecy most pertinent to us - that the redemption is unfolding now.[1]
The end of exile is indeterminable by mortal intelligence; it requires prophetic insight to see through the veneer of a burnt-out exile.
But this long-awaited proclamation is not something we must simply accept, like a royal edict or decree. Prophecy is different that way. It is meant to speak to the people. The Rebbe’s prophecy is designed to be understood by all those who listen. It is supposed to make sense:
In contrast to Torah, which transcends (predates) the world … being in essence commandments and rulings from On High, prophecy is Divinity communicated to mortals within their mental framework[2] … absorbed within the mind and intellect of the prophet.
Prophecy thus becomes one with the prophet: “Through prophetic vision, the Divine communication invests itself within the prophet’s mind and understanding, as well as his thoughts and speech, as it is written,[3] ‘The spirit of G-d has spoken within me; His word is upon my tongue.’”[4]
In fact, prophecy must be articulated: “The word ‘nevua-prophecy’ derives from the term ‘niv s’fasayim – speaking lips.’[5] It always refers to a prophet addressing and communicating to the people”[6] - unlike Torah, which can remain in thought.[7]
The “prophet of the redemption,” Yeshayahu, foretells: “I will restore your magistrates (judges) as in former times, and your counselors (advisors) as in the beginning.”[8] Curiously, mention of the judges’ instrument of enforcement, the police, is omitted here.[9] The Rebbe explains:
The difference between Torah and prophecy, in general, follows the difference between “your judges” and “your advisors.” A judge rules on matters of Torah law, issuing commands and decrees, whereas an advisor guides in a way that speaks to the one who listens, appealing to his or her understanding and mindset.[10]
Thus, the role of advisor corresponds to prophecy, insofar as the prophet advises regarding material concerns, issuing directives, such as: go to a certain place, or do not go; wage war today or do not wage war, etc.”[11]
Just as it is a commandment to follow the “judges” of the generation … so too regarding prophets, as it says: “G-d, your L-rd, shall bring to the fore a prophet from among you, of your brothers, someone such as I. Listen to him.” And in Seifer HaMada Rambam writes: “It is of the foundations of Judaism to know that the Almighty causes mortals to prophesy” …
This is a law that applies to Jews of all generations … Indeed, among all the conditions enumerated regarding prophecy, Rambam does not cite any constraints of time; he does not limit prophecy to an epoch in history …
Moreover, Rambam writes in Igeres Teiman that in a certain year (as he calculates there), “prophecy will return to the Jewish people.” “There is no doubt that the resurgence of prophecy is the stage preceding Moshiach (as it says, “your sons and daughters will prophecy, etc.”).
This open-ended timeframe can be explained as referring to “your advisors as in the beginning” – that in order to process the experience of the Messianic Era, there must be a beginning of it through our efforts in present times, at the level of “your advisors” (prophecy). This is a process of absorbing (advice) that will be accepted by the person (in a way that resonates with him or her from the outset, “the beginning”), enabling the person to deeply process the experience of Divinity in the Messianic Era.[12]
The inner dimension of the Torah has been introduced to the world in recent generations, beginning in the time of the Arizal: “It is a Mitzva to reveal this wisdom.” It continues more pervasively through our Rebbes, our N’siim, whose mission is to “disseminate the wellsprings of Chassidus outward.” Indeed, through the Rebbes, “prophecy will return to the Jewish people” … especially through the advent of the teachings of Chassidus Chabad, communicated to one’s Chochma, Bina, and Daas, with understanding and comprehension, in a manner that is understood even by the Animal Soul, at least as “good advice” that is accepted in the mind and emotional intelligence of the person.
Processing the inner dimension of the Torah within the Chochma, Bina, and Daas of the mind (“your advisors”) allows the person to attain “those who taste it merit life.”[13] This process thereby serves as a gateway and the beginning (“your advisors as in the beginning”) of the advent of the inner dimension of the Torah in the Future Era.
Also, by studying Chassidus now, Jews, along with the entire world, become authentic vessels to the unfolding of the inner dimension of the Torah through Moshiach Tzidkeinu, which follows this preview experience.
In fact, after this taste and beginning has been introduced by our Rebbes, our N’siim,* the time has come for the fulfillment of “I will return your judges as former times and your advisors as in the beginning” in the most complete sense. (We no longer depend on officers, the police force, for all has been rectified.)
*FN 110: See Rambam’s Commentary on the Mishna: “‘I will return your judges as former times and your advisors as in the beginning’ … without a doubt will take place when the blessed Creator guides the hearts of man and they attain abundant merit; they will then yearn for Hashem yisborach and their wisdom will flourish - prior to the coming of Moshiach.”[14]
*
NOTES:
[1] Seifer HaSichos 5751, pg. 792. And see FN 116.
[2] if they fulfill the conditions of being wise, mighty, etc. (Rambam’s Laws of the Foundations of the Torah, Ch. 7, beg.)
[3] Shmuel II 23:2
[4] Shaar HaYichud V’HaEmuna Ch. 2, end
[5] Yeshaya 57:19; Metzudas Tziyon on the verse.
[6] Rashi on VaEira 7:1
[7] Seifer HaSichos 5751, pg. 787
[8] Yeshaya 1:26
[9] though police is mentioned explicitly in Chumash, “Establish for you judges and officers at all your gates” (Shoftim, beg.).
[10] See Seifer HaSichos 5751, pg. 782.
[11] Rambam ibid 9:2
[12] Seifer HaSichos 5751, pg. 787-788
[13] and a taste is an experience of the thing itself.
[14] Seifer HaSichos 5751, pg. 790-791