MOSHIACH’S MUSE

It didn’t happen on Gimmel Tammuz 5754; it happened before that. It didn’t happen on 27 Adar 5752; it happened before that too.

The Rebbe left us on 28 Nissan 5751. He left us with a mission: “I have done all I can; now it’s up to you.”

From that point on, it’s up to us. But what are we to do?

Obviously, we have to look to the Rebbe for that as well. The only logical thing to do is to look for hints the Rebbe left us...

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A week later, on 6 Iyar 5751, the Rebbe describes how the Redemption will first unfold through the individual – not just the revelation of Moshiach, but biyas Moshiach. The advent of Moshiach will begin with you!

The revelation and advent of Moshiach begins within each and every Jew. As is known, the verse, “A star will shoot forth from Yaakov, etc.,” refers to Melech HaMoshiach (Yerushalmi Maaser Sheini 4:6), as each Jew possesses within a spark of the soul of Moshiach (Maor Einayim, Parshas Pinchas, end).

(Shabbos Parshas Tazria-Metzora, 6 Iyar; Seifer HaSichos 5751, pg. 497, Footnote 74)

Here is the Maor Einayim the Rebbe cites as a source for this breathtaking concept:

The Baal Shem Tov, nishmaso b’ginzei meromim, taught that every Jew must correct and prepare the part of the “stature” of Moshiach connected to his soul. [That is, each person must strive to embody the aspect of Moshiach pertaining to him or her, analogous to a part of the full stature of a body.]

This teaching resonates with the acronym of the name ADaM: Adam, Dovid, Moshiach. The body and stature of Adam, the first man, extended from one end of the world to the other. All Jewish souls were contained within komas Adam HaRishon, the stature of Adam. After the sin, however, his stature diminished. Ultimately, in the same sense, the stature of Moshiach will be complete, incorporating all Jewish souls – all six hundred thousand core souls  as it was prior to the sin of Adam HaRishon.

Thus, every Jew must prepare the part of Moshiach that pertains to his soul to the point that he corrects and establishes the entire stature, engendering a constant, general unity [of thought and speech, mindful and meaningful prayer, described below], speedily in our days.

Preparing the part of Moshiach within each person requires the union of thought and speech. Thought is the soul of speech, its life-source. Prayer without intent is like a soulless body. But when thought enlivens the words of prayer, there is a true unity; the soul is fully engaged within the body, as elucidated for us elsewhere. 

However, this unity is only possible when preceded by yearning. Eliyahu HaNavi “heralds” the Messianic Redemption by eliciting feelings of yearning in each person.

The word “Moshiach” conveys this very notion, for it means “speech.” Thought and speech unite in the sense that thought is the muse of speech (ha’machashava mesiach es ha’dibbur), expressed in letters.

Every time there is the union of thought and speech, the aspect of Moshiach is corrected, albeit temporary, intermittent. The correction accomplished through the advent of Moshiach, however, speedily in our days, will be constant.

To that end, prior to the ultimate state of completion and wholeness, there will be b’suras Eliyahu zachur la’tov, the proclamation of Eliyahu HaNavi heralding the Redemption, to arouse the yearning of the Jewish people prior to Moshiach’s coming.

It is specifically Eliyahu who awakens this yearning, for as is known, Pinchas, who is Eliyahu, merited the souls of Nadav and Avihu, the children of Aharon. These two sons of Aharon died on account of their impassioned, flaming desire in serving the Creator, blessed be He. As a result of their d’veikus to the radiant and pure light, and due to their powerful desire, their souls parted from their bodies … Pinchas, who is Eliyahu, merited these souls. The power for this union and yearning, provided by Eliyahu, is ongoing and constant. 

The name Eliyahu is comprised of the letters א-ל and י-ה-ו, representing the unity of the final ä of G-d’s name י-ה-ו-ה with י-ה-ו [the first three letters].

All the yearning of the Jewish people – the Mayin Nukvin [Female Waters] – for the unity of speech with thought is through these souls. Eliyahu, Nadav, and Avihu, through their intense yearning, served G-d and accomplished total oneness, as is known that in the verse, “Ana Hashem hoshia na – Please G-d grant us salvation” (Tehillim 118:25), “Ana-אנא” is an acronym for Eliyahu, Nadav, Avihu, signifying that Maayin Nukvin and yearning is through them. The cleaving to G-d this engenders is called “shalom,” the ultimate shleimus, wholeness and perfection.

(Maor Einyaim Parshas Pinchas, end)

The power of prayer with kavana, with heartfelt meaning and intent, is synonymous with Moshiach. The only difference is that when Moshiach finally arrives, the d’veikus of tefilla will be constant.

Our job now, our mission, is to draw on the call of Eliyahu HaNavi – yearning for the Redemption in a palpable, real way. In the auspicious month of Elul, may we see the immediate results of our efforts with the true and complete Redemption. ■