Moshiach Decoded - The Process - Class 6A - Now What?

0:15OK, good morning, everyone. Thank you for joining what was supposed to be the last class of Moshiach Decoded. In my study that I did over in preparing this class, I realized this is not the last class in Moshiach Decoded. I will need at least one more and maybe two more. I want to thank the Werdegar family again for their dedication to this series. So everything culminates in this last subject. The question on the flyer and the series, the title of the class, is "What now?" In a sense, I can say that we, I tremble, or I should say at least I should tremble. in giving this class. I'm not trembling, I'll be honest with you. I don't. But in my head, I realize that I should be trembling. The reason for that is we're talking about the most important subject in all of history, in all of time. We're talking about the greatest responsibility ever given to a human being.

1:40And to whom is that responsibility given to ever show up to this class? It's really every Jew, but every Jew living in our generation today. However, if you came to this class, you might hear, you might want to cut and run now. If you came to this class, you might get to hear about that responsibility. Or else we can be numb and completely uninformed and unaware of where we stand right now. We've developed in all the classes until this point the whole concept of Mashiach and the process of Mashiach's coming. And we also discussed last week that we already have a prophecy of Hinei Mashiach. Now, I do want to say, anybody that wants something really, really important to listen to, last week I recorded. No one was here. I recorded online on YouTube. It's not on my website. It's only on YouTube. It's called Has Prophecy Returned?

3:02What I really did was I gave a synopsis of that amazing talk that the Lubavitcher Rebbe gave in Tav-Shin Nun-Alef, Parashat Shoftim in the summer, in which I just went through the Sichah. If you can listen to it, it's really, really worth it, because we're dealing with an unbelievable, unprecedented revelation. And that is basically that before Mashiach comes, before Moshiach comes, prophecy returns to the Jewish people, and that Nevuah, that prophecy, has already returned. The Lubavitcher Rebbe explains that it begins with the Baal Shem Tov and culminates in himself, and that he is saying he is the Navi of the generation, and he is giving the Nevuah regarding the Bi'at HaMashiach being now.

4:04So, that's awesome. That's telling us that we're in the zone. We're in the last, in the zone of the zone of the zone. We've also explained, this is important. I am encouraging anybody that listens to this class today, it will be probably meaningless to you unless you yourself have been studying this subject in depth. But if you haven't, it'll be meaningless to you to listen to this unless you have the background of what we've discussed. This is a last class that's built on, it's like a doctor going to medical school. for five, six years, and then finally there is an instruction of a meticulous level, of what you do when you're actually doing the surgery, how you do the incision, and so on and so forth. If you don't have the background information of five years of medical school, you're doing yourself a tremendous disservice by just taking that last class. You have no business being there.

5:17I am saying to everybody, this is not a joke. I don't want you to take my words just from what I'm saying now, cut and paste. We've spoken now for already over 20 classes, 20 hours, in which we discussed and explored. We discussed and we explored the essence of Moshiach. What is Moshiach? And in brief, we've developed the idea that Moshiach is the one who actualizes the Eibishter's purpose in creation, primarily that Hashem should be the king over the entire world. Moshiach Tzidkeinu is the soul and the person through which God's kingship manifests itself in the world. Meaning it's wrong to believe that the Eibishter is a Melech in an abstract form. The Eibishter's Malchus becomes actualized through a physical human being who is a king. And he's not using a silly word, "kinging" of his own. He's "kinging" Hashem's kingship.

6:43We found that by Shlomo HaMelech already, when it says that Shlomo HaMelech is sitting on God's throne, not on his own throne. That's the father of Mashiach. So Mashiach is actualizing the Eibishter's kingship, God's kingship, which is the purpose of all of creation. We've discussed in the earlier classes. that once the Eibishter chose David HaMelech as the seed, or the person through which he is the one who can funnel, transmit, actualize, and facilitate the Eibishter's kingship, it became inherent to David HaMelech, and it passes through the genes of his children, and that the Malchus of Beis David cannot have a hefsek, meaning it can't have an interruption. the Davidic dynasty. Because once Hashem is established as king over the world through David HaMelech, Hashem didn't have a manifest kingship in this world until David HaMelech came. It began at Har Sinai, Hashem's establishment as a melech over the world, but it hasn't, it came in stages until there was someone who can capture it. Shaul HaMelech was not the chosen one because it had to be ultimately from Shevet Yehudah.

8:07and then it was King David, and then Hashem made a promise, and Hashem told David HaMelech that even if the kingship will be contested, or even if temporarily there might be other kings, their kingship, like we find in history, the Jewish people who are the kings of the Aseres HaShvatim, that will evaporate, it won't last, it doesn't have any lasting power, because it's not the true Malchus of the Eibeshter, it's not capturing the Eibeshter's Malchus. The Eibeshter's Malchus only has one keli. You know what that keli is? The neshama of David HaMelech, which is the vessel. Just like you can't run a certain program unless you have the right kind of computer that is meant for it. Sometimes you have certain things, and if you're using Windows 95, you can't run a modern computer system that's running today because you just don't have the keli for it. There is one and only one keli for the manifestation of Hashem's kingship in the world, and that is the neshama of David HaMelech. And that channels... through all of his children, and eventually emerges in its ultimate manifestation, in its full power and its full glory, in the human being who is a descendant of David, that's Melech HaMashiach.

9:17We discussed how this Malchus makes its way through history. During the time of exile, it still exists, but it becomes very, very hidden and very concealed. It's empowering the Jewish people, and it's influencing, it's keeping the Eibishter connected to the world throughout the darkest moments of history. But then it reappears, and it becomes, again, more revealed as we get closer to the end of exile, as we're getting closer to the Geulah. And as we discussed, the qualities of Malchus, what it's supposed to do, who the king is, the king cares about everybody, about all the Jewish people, cares about the world. reveals Hashem in the world, sparks the Jewish people with an energy that's beyond anything we've ever seen. Regular tzaddikim, rabbanim, leaders, and Roshei Yeshiva just don't have it. There is something unique about their energy and their power that's almost mystical, where they have that energy and that power, and it's directed towards all of the Jewish people. And the bond between the people and these kings

10:32is extraordinary, way, way beyond anything else. And you see that they are totally selfless and devoted to the Jewish people on levels that we've never seen. And we said, and I prove this to you, that all of this becomes more apparent as we get closer to the final king. So we had discussed that that began to reveal itself through the Baal Shem Tov, and then the successor of the Baal Shem Tov, and how that was revealed through the Admorim of Chassidus Chabad, Rav Shneur Zalman of Liadi, people who took responsibility for the Jewish people, people who educated a generation. In addition to that, as part of the revelation of the Eibershter's kingship in the world, which doesn't only manifest God's kingship, it manifests God himself into the world. and then the successor of the Baal Shem Tov, and how that was revealed through the Admorim of Chassidus Chabad, Rav Shneur Zalman of Liadi, people who took responsibility for the Jewish people, people who educated a generation. In addition to that, as part of the revelation of the Eibershter's kingship in the world, which doesn't only manifest God's kingship, it manifests God Himself into the world. Because as we spoke layers, if you remember, in the first series, we discussed, in addition to the Eibershter wanting to be a king over the world, it's much deeper. The Eibershter wants to move into this world, to have a home in this world, that His essence is revealed. So along with the revelation of kingship, comes the revelation of Hashem Himself, Atzmus, as we say, God's very self, into the creation.

11:50the more Hashem moves into this world, the more we get to know His secrets, His private self. That's why along with the giluy of the Eibershter's malchus, which means the power of... ...sovereignty over the creation and over the world, also comes a deep intimacy with G-d. It means we get to know Hashem like we've never known before, and that's why we discuss. Giluy ha-Moshiach is related with Giluy of Pnimiut HaTorah. And that was the subject primarily when we spoke about the process, that the process of Giluy ha-Moshiach, which is the revelation of Moshiach in this world, is the channel, is the thread through which Moshiach comes into the world. It's a process. It's not a one-time event. It's a process. So I've showed you how that goes through history. And it fits, it passes through the various, it evolves throughout history, and it evolves.

12:55Through the calendar of the six days of creation, as we spoke, there was a cosmic clock: six days, six millennia, and so on and so forth. and how it intensifies as we reach Friday, Thursday night, which is the beginning of Friday, and Friday midday. And as I showed you, it's unbelievable today. If you listen to those previous classes, how it follows methodically and perfectly what happened in the beginning of the sixth millennium: the revelation of the Zohar three-quarters into the night, the revelation of the Arizal, it's getting closer; the last third of the night reaching the morning. The Baal Shem Tov comes at the crack of dawn. And it intensifies and it becomes clearer and clearer in the leadership of the successors of the Baal Shem Tov, how they are leading towards Moshiach, taking more and more responsibility for the generation, influencing the Jewish people in a new way of service and a much deeper commitment to the Eibishter, one that relates to their Pnimius HaNeshamah, one that relates to Simcha, to joy, to the highest type of connection to Hashem.

14:07And how that reached its peak in the year 1990 when we reached chatzos, midday. And how the Lubavitcher Rebbe at that time said, the time of the redemption has arrived. It's interesting that one might ask and say, well, this is unbelievable. So why is it so shrouded? Why is it so unclear? Why is it so dark? Why are there so many questions? Why are there only just a few out of many that know this or believe in this and see this, and the rest of the world is oblivious to it? Why is it that perhaps those who have this emunah almost feel insecure and feel like they have to defend themselves in this emunah when this is the highest, deepest truth. Why is it, in so many circles, almost like a taboo belief? You believe this, and it bothers me deeply. So, there are two things, very, very important things.

15:28And that is if we take a look at the entire revelation of Moshiach in the world, it comes shrouded in a certain concealment. We're learning Chassidus on Shabbos in the morning, and we were learning that you can't look at the sun. If you look at the sun, it's too bright. The Rebbe once expressed himself in a sicha, the Rebbe said, that it's possible that people are standing and they're looking at the greatest treasure, but they're not noticing this greatest treasure because they're looking to the sides. They're looking here and they're looking to the side. And the Rebbe continues, for all the years people have been waiting for Moshiach Tzidkeinu. The people are looking at the treasure and they're just not noticing it. Because of its intense brightness, it's just...

16:30gets obscured. So, we took a look at the story of Moshiach as it makes its way into the world. There is always, let's put it this way, what am I saying? The rabbis of the Jewish people, at the time when the phases of Moshiach were happening, the general Jewish public didn't get it. Only after it made its entry, that's when they got it. David HaMelech was very unpopular. He was the black sheep of the family. And when he was appointed king, the head of the Sanhedrin and everybody, the Gedolei HaTorah, we might call them the Yated Ne'eman, the Agudas Yisrael, the Ichud HaRabbanim, or whatever you would call them, were not with him. You see it throughout history. It always came through a mystery. Yehuda and Tamar, Boaz and Ruth. It was always like on the border of kosher, not kosher, yeah, no. Yishai and David HaMelech's mother. And then David and Batsheva. And then that's the way it makes its way through history. It shouldn't be a chiddush.

17:56that when it finally reaches its ultimate culmination, there is a blurriness and there is a confusion. But we have to realize that Hashem never gives us a test without giving us the solution for the test. That means we were given the empowerment to be able to have clarity. So the Rebbe gave us, in that particular book, which I would say is the most crucial sefer to learn these days, the most crucial sefer to learn, the most important book before you learn anything else, are the talks the Rebbe gave in the last year. From when he basically revealed that Moshiach is already here in the world, until the last talk that he gave, in those talks the Rebbe gives us unbelievable instructions about what we need to do in order to bring about the Geulah. It gives us instructions. Because that book is such bright light, such unbelievable Giluy, precisely because of that, people are afraid to read it. There's an intimidation. People are scared.

19:21It's the most beautiful teachings. People are afraid. When I say people, I mean even devout followers of the Lubavitcher Rebbe. There's so much light there. It's like the Rebbe himself said, these are the lights of Tohu, which means these are the ultimate lights of the Geulah. They are given to us in keilim of Tikkun. If you sit down and use keilim, which means vessels that can receive that light. For that, you have to sit down, learn them, explore them, understand them, and absorb the light of the Geulah. Now, why is it so crucial? Why is it so, so crucial? It's so crucial because, you know, for most people in the world, who didn't study the Geulah, the idea of Moshiach and the Geulah, they're expecting a Moshiach that comes out of the sky and suddenly, oh, the Galus is over, Moshiach is here, let's go to Yerushalayim, let's build the Beis HaMikdash. It's fundamentally wrong. The reason it's fundamentally wrong is because that's Geulas Mitzrayim, that's not Geulah of the Moshiach. Geulas Mitzrayim is a Geulah

20:41And Chassidus explains, in Mitzrayim the Jewish people were not ready; the world wasn't ready for godliness. But Hashem needed to start the process of making the world holy. So Hashem had to suspend nature, break the world to make a statement. Because the world was not yet... When Hashem created the world, especially the process of creation, it is a process of concealment. So the world is created in a way that it needs work in order for it to become a home for Hashem. And initially, it's inhospitable to Hashem. It's uninviting; it's blocking. So Hashem had to suspend nature, hold it down in order to reveal Himself. That was that revelation. But then we were given Torah and Mitzvos that for thousands of years we should work the world, work ourselves to become keilim, to become vessels for that light, for the Geula, for the godly revelations of Moshiach. That's why it's a process.

21:51If it's coming from Hashem, Hashem can do it in a split second. He can blow all the klippot away, can blow all evil away, destroy all the garbage that's out there, clean up the whole world and reveal Himself. Of course, He can do that in a split second. Hashem is beyond time; He's an omnipotent being, He can do anything. But then, it wouldn't be ours. The Eibishter wants it to be thorough; it should be ours. So that's why it takes three and a half thousand years of work. Just like the general concept of preparing the world for Mashiach is something that can't come from above, it's something that has to come from below, from us. The same is also the actual Giluy HaMashiach in the world, the final Giluy, doesn't come Milma'la Lamata, doesn't come from above. It comes from below. Now, I shouldn't say it doesn't come from above. It will come from above. But it does require some serious work on our part to make ourselves a vessel for that incredible revelation that's going to come from above. Last week, b'hashgacha pratit, let me just share with you. B'hashgacha pratit, I give a shiur on Moshiach Matters on Thursday.

23:17And I came across a little teaching from the Baal Shem Tov. So basically, I think in this tiny phrase, it explains everything which is that I'm talking about now. It's when it talks about the parasha here. A discussion between Avimelech and Yitzchak. Here we go. It says like this, Avimelech comes, and it's a passage there, Avimelech says to Yitzchak, if you're going to do us bad, treat us nicely, Avimelech is telling Yitzchak. It's interesting, okay, this is a Baal Nigleh, not a Baal Nistar. He says that in this passage, the whole inyan of the Geulah. And he says like this, if you're going to do the Geulah for us, which means, if we force Hashem to do it on His own, it's not so good. But if we're doing it, if we're doing it with you, it is only good.

24:35And the deeper meaning of that is, you see, if we're forcing the Eibershter to do it, and we're not Keilim, then there are many things in us that clash with that revelation. So therefore, it's possible that certain things within us can break, can be some kind of a Shevirat HaKeilim in that process. But if we are prepared, and we do the Avodah, then we're able to receive it and internalize it, and it's one, and it's geshmak, and it's wholesome, and it's real, and it's deep. Therefore, it brings us to the place that we spoke about last week. It shouldn't be shocking to anyone. And I brought this from the Sfas Emes last week, in which it says clearly that Bi'as ben David l'chud, and Geulah l'chud, But he's going out there, a niglah. And he writes that you shouldn't think that the moment Moshiach is here, the geulah is here.

25:45It doesn't have to be that way. Moshiach comes and the geulah comes at a period of time later. Like by Moshe Rabbeinu. Moshe Rabbeinu arrived in Mitzrayim and there was no geulah. All he had was a meeting with the Jewish people and he had to prove that he is the Go'el. And he had from the Eibishter to prove that he didn't believe. It took a while. And then the geulah only came a year later. Not only that, things got worse. So the Sfas Emes says, Moshiach will come. First, he says it could come. It doesn't mean that in one moment the world will snap once Moshiach comes to the Jewish people. He reveals himself that he's Moshiach. Then what? The Geulah has to come. And he says, it looks like that's the way it's going to be. That Moshiach comes, reveals himself, is afterward concealed, and then revealed, and then he reveals himself again.

26:47Says, says the Lubavitcher Rebbe. The Rebbe kept on referring to an interesting thing. The Rebbe kept on saying we've reached the 90th year. The Rebbe became 90 years old. So this is the ultimate, ultimate time for the redemption. Why? Because the Geula of Mitzrayim came when Moshe Rabbeinu was 80 years old. Because the power, the key to the Geula was in the words. And the Midrash says the five letters that repeat themselves in the Torah, the five double letters known as מנצפ"ך, they are the key to the Geula. In them and these letters lies the energy of the redemption. And the Rebbe explained why the double letters represent the Geula. The Geula of Mitzrayim was with the letter Pe. So the Goel, Moshe Rabbeinu, came, arrived when he was 80 years old. The Rebbe says the Geula HaAsidah is coming through the letter Tzaddik, Tzemach Tzemachti. And therefore, in Shnas HaTzaddik, Moshiach reveals himself in the 90th year. So in that year, there were a lot of things happening in the world.

28:13There was Iraq; Saddam Hussein was then threatening Eretz Yisrael with chemical weapons. And the Jews were terrified. People were handing out gas masks. The Rebbe was telling them, the Jewish people, don't be afraid. You can watch the videos again and again. Don't be afraid; Eretz Yisrael is the safest place. You don't need gas masks, and so on and so forth. Now, these tyrants have no problem gassing people. Today, the report came out that Assad had over 300 gas attacks on his own people, his own people. Tyrants like this don't care about anything else but themselves. So for Saddam Hussein to lob over chemical weapons to Eretz Yisrael was obviously a probability, especially if he felt threatened. You know, a lion or an animal acts in the most dangerous way when they feel threatened. So he could have done that. The Rebbe said he's not gonna do anything. And the Rebbe then kept on pointing to a Yalkut Shimoni. Well, the Yalkut Shimoni says, the year that Melech HaMashiach comes, it is going to be the Malchus Paras, the kings of Paras, and that above, there's going to be a whole commotion. And the Yidden are very, very scared. They're running back and forth. What are we going to do? What are we going to do?

29:40The king of Mashiach comes and he's standing on the throne of the Holy Land. He says to the Jewish people, "I love you, I love you, my humble ones, my humble ones. Don't be afraid. The time of your redemption has arrived." So if you remember, I quoted a talk the Rebbe gave in Beis Rabbeinu ShebeBavel, where the Rebbe says, hey, it can't be that Mashiach is standing on the third Beis HaMikdash, means on the third Beis HaMikdash, because let's for one moment think about this. There's a mosque there, and followers behind that mosque, that support that mosque, are about three billion people in the world, Muslims. Raising that mosque ...and building a Beis HaMikdash, obviously in the minds of any normal human being right now, means World War III. It's impossible to do that. Yet, once the Beis HaMikdash is standing already on that place, obviously we've seen already the greatest spectacular miracles. God forbid, the missiles that are aimed at us from Iran or who knows what have been eliminated in a godly, unbelievable, miraculous way.

30:54The Beis HaMikdash got built. Obviously, the Israeli government isn't building the third Beis HaMikdash. So something unbelievable is between us and that third Beis HaMikdash. Some spectacular divine intervention has to be here. And then you have a Beis HaMikdash, and the Beis HaMikdash is all completed because you even have a roof. And Moshiach is standing on top of that roof, and he's telling the Jewish people, "The time of your redemption, the time of your redemption has arrived. It's all over, guys. Party's over. Fartik. We're done. Well, let's go. Why are you even scared? What's this?" So the Rebbe says, no, no, no, no. When Moshiach is standing, it means he is standing in his shul. As discussed, if you listen to that class, we discussed it, which is the main shul of the Jewish people during the time of Galus, where light goes out to the entire world. Where the Shechinah is first going to be in that place, enclose itself in that place. The whole talk the Rebbe gave...

31:59which is worthwhile discussing. In any case, and in that place, he's standing, and the reason why it says, on the roof of the Beis Hamikdash, is because the roof doesn't become holy. In the real Beis Hamikdash, the roof is not holy. So that's why it's emphasizing that he's standing on the roof, because it wants to stay in a Beis Hamikdash that doesn't yet have Kedushat Beit HaMikdash, to the full halachically. that people who are tamei are allowed to walk in there. It doesn't happen. And in that place, Moshiach Tzidkeinu stands and he tells the Jewish people, "The time of your redemption has arrived." But here's the stunning thing. He continues. What's the last words of the Midrash? The Midrash says like this, "If you don't believe me, And Mordechai Ben David felt that this is so important in his song, and he also sings these last words. And not only does he sing it, but in all yeshivas that happen across the world, in Lakewood, and in Bnei Brak, and everywhere where they sit, everybody sings one of the beautiful songs that came out at that time.

33:17If you don't believe me, look at my light that's shining across the world. This is clear evidence of the exact situation we're standing in now, gevalt. Melech HaMoshiach came already. He came already. He was revealed. He told the Jewish people. And then he goes on and he says, if you don't believe me, look at my light that's shining across the world. Take a look at a few talks the Rebbe gives at those times. One of them is Beis Rabbeinu She'b'Bavel. He's explaining how 770 is the nerve center for Jewish operation across the world, and that there isn't a place in the world where the light of Torah, the Torah inspiration for Jews to keep Torah and mitzvos,

34:21It's the first time in history that there is one central location that's reaching the entire world. That we really have operators ready to help every Jew. We set up a 911 system that reaches the entire world. Every Jew in every situation has an address to go to that's plugged into one singular place. And not only that, The Pnimiyus of Torah that Moshiach has to reveal, the deep secrets of Torah, are making their way through all these embassies across the world for everybody to learn, for everybody to be inspired. And the Rebbe says in every language, even the language of the blind, look at the Midrash, If you believe Moshiach is what kind of Moshiach? Someone that walks in with sandals, or coming on a donkey, riding with a big shofar, and he blows it, and suddenly, boom! You look at him and you see his face shining across the entire world, and suddenly, what are they called? The confetti starts falling down from the sky. The confetti starts falling across the entire world. Yay! Moshiach is here! What does the Midrash say? Moshiach says, if you don't believe,

35:38Look at my light. Everybody knows. It's clear from the Midrash that we are going to be in a situation like we are right now. In a confused situation where we had a revelation. And again, I want to emphasize, this is the most important thing, because there are people who make silly accusations. It's so important to realize that we're not talking about some guru in some cave somewhere that got a couple of followers who started believing in him and he's weird and strange and did some weird... We're talking about a tzaddik who's coming at the end of a lineage of the greatest tzaddikim the world has seen. And a direct lineage of the holy Baal Shem Tov, who is a continuation of the holy Ari, who learned with Achia Hashiloni, the Rebbe of David HaMelech. He gave him over the deepest secrets to prepare the world for Mashiach. And he’s one and...

36:47from the Baal Shem Tov to the Maggid, everybody can learn and see this. The Maggid said he has one favorite talmid, the one who takes his deepest essence. Of the Holy Maggid, we don't have to argue about that. There's no book in all of Chassidus that is so comprehensive, giving you an entire Chassidic approach to life. Like the Tanya. It just doesn't exist. You can learn a lot of Chassidus as far as the secrets of the Torah. And they all give inspirational, powerful, godly teachings. But there's no one that took it into a system, into a developed system. There's no one who created an entire flow of giluy, pnimiyut, and sod HaTorah in the way that everybody can learn and understand. And on the Alter Rebbe was built seven tzaddikim, or six, one... Next after the other, people that had all the qualities of kings. They had the deepest innovation. We're not dealing with just another tzaddik who's revealing. It's innovative. It's totally new, but yet it's ancient.

37:58And they build. And then, when it comes to the biggest challenge the Jewish people experienced in recent history, when the most murderous, brutal regime stood up, not to allow Judaism to continue in Soviet Russia. Everybody knows that it was the Lubavitcher Rebbe, with his chassidim, that went on mesirat nefesh. Hundreds of them were killed, sent to Siberia. When nobody could handle it, davka these Yidden with the ba'alei mesirat nefesh. And the sixth Chabad Rebbe asked her, he himself being arrested, he himself being brutally beaten and gone through the hellish experiences of the worst of the worst, comes to America when America is a wasteland, puts his foot down and says Yiddishkeit is going to thrive over here like it did in Europe. and comes with a little handful of a small group of broken chassidim—they're not physically broken, but not spiritually broken—and creates such a renaissance. The first and only one who took Judaism from defense into offense, and you see that every single thing that he initiated, and that the Rebbe initiated following him, is afterwards done by everybody

39:22Everybody's today into kiruv. Everybody's into all the things that the Rebbe did. Even, you know, the Rebbe spoke about birthdays. Everybody laughed at birthdays. Birthdays are a goyishe thing. The Rebbe said that everybody should make a birthday. So, that you should have, you should celebrate your Jewish birthday. So now I'm seeing, across the entire frum Jewish world, People are celebrating family members' birthdays when they reach their 70s. Families fly in. I'm seeing it's family. I have a Hungarian family. Birthday? Now they're doing it. And I'm just giving you one little example. Lubavitch, the Rebbe, Lubavitch is also Chabad. Chabad means the brain of the Jewish people. The nerve center, they have been the leaders of the Jewish people in everything. And especially, Moshiach, the Rebbe didn't come down one day out of nowhere and say, oh Moshiach, from the day he became Rebbe, you can see he's working, building an army, developing, coming to a place of saying, Ad Masai, finally at the end, like how long are we going to wait? Tzivos Hashem, an army. Shluchim across the whole world. We're not talking about some...

40:41newcomer out of nowhere who's coming with some idea. We're talking about something that is solidly, solidly rooted in the deepest foundations of authentic, traditional, deepest, most essential Judaism. people that are devoted to mitzvot, to the tiniest tzitzit, to the final letter, and all chumrot in all aspects, and, and, and, I mean, everything. And then, the Rebbe makes that revelation. But it shouldn't be a shock to us. We shouldn't get thrown off by the notion that, hey, how come he didn't yet write a letter and endorse it? I'm addressing it because I realize that this could be a question. It's a good question.

42:01How come even in Chabad there is a struggle, people struggle with it? This is the ultimate challenge. It's the ultimate test. Now, what happens, however? In those times, the Rebbe said, however, it's up to us. In other words, he's finished his job. He's done everything he needs for the Geulah. And as we spoke earlier, the reason why it's up to us, why is it up to us? It's up to us because if we do it, then it is ours, as opposed to if it comes from above. That puts us at a tremendous, tremendous advantage. Because it's 28 years already since the announcement of the Rebbe. And we have not yet merited the full revelation of Moshiach. So obviously there is work that needs to be done. Now the work that needs to be done is pnimiyus work. It's serious work. The question is what it is. What is that pnimiyus work? So my class today was going to be on what is that pnimiyus work that needs to be done. But I spent the entire class on my introduction.

43:16...of what is the pnimiyus work that needs to be done. I'm just going to say very b'kitzur and b'ezras Hashem in the following two classes, we're going to develop or explore and try to understand what is the avodah that needs to be done based on what the Rebbe himself told us in that last year and a half of sichos. that what is the avodah that needs to be done? Not a year and a half, actually less than a year. From the famous, famous talk that the Rebbe gave on the 28th day of Nisan, 1991, where the Rebbe said that I did everything I can, now I'm giving over the work to you, until the last talk which came about in Chodesh Adar, the same like this year, in Aleph. So, let's check very b'kitzur, what was told to us.

44:18In Chodesh Nisan, 1991, on Chof-Ches Nisan, the Rebbe spoke to the world. The Rebbe said that today is a Yom Zakai for Bi'as HaMashiach. It's Chodesh Nisan. It's a tremendous Yom Zakai for Bi'as HaMashiach. And therefore, after he builds in the whole talk that today is an unbelievable Yom Zakai for Bi'as HaMashiach, the Rebbe then says, if so, we have to ask the question, how is it that there are so many Yidden that have gathered together and we have not yet been po'el the actual Geulah? We haven't done it. And the Rebbe says, I'll quote to you some of that talk, what the Rebbe said then. He said, "Where is it over here? Sorry. Based on what we said earlier about emphasizing the Yom Zakai this time, it becomes the greatest question."

45:45How is it possible? After everything we've done, we still have not made Bi'as HaMashiach happen. It's not understood at all how come this has not been accomplished. To make it an even greater wonder, I'll say it just in English. Ten Jews gathered together, and many Jews. And nevertheless, they're not tumulting. You're holding in such a crucial time. All you need to do is push one button. And I don't sense, the Rebbe says, that energy that is needed to go ahead and push that button. Basically, the Rebbe says, it's because it's not out of the question that Moshiach doesn't come tonight. In other words, if Moshiach doesn't come tonight, everybody goes to sleep comfortably, sleep on their pillows. No one is going to lose any sleep over it. That Moshiach didn't come. It seems like the Rebbe is saying, for me, it's Mufrach.

46:57i can't sleep. But I see that you're not with me. I see I don't have anybody with me. And it's possible that tomorrow Moshiach won't come. And even the day after. And we're okay. Everybody's, Baruch Hashem, as long as we have our parnassah, as long as we have our vacations planned, as long as we have, you know, Baruch Hashem. Nothing is bothering us, the Kazakh is not coming to threaten us. And even when we cry out "Ad Masai," the Rebbe says, it’s because I'm telling you to cry out "Ad Masai." It's because you're commanded to do so, meaning I'm telling you to do so. But if we would cry out truthfully, without a question that Moshiach would have come already. And the Rebbe adds, what else can I do? All the Jewish people should storm and cry out, and bring Bias HaMoshiach. After everything that I've done until now hasn't helped. What's the proof? We're still in exile. We're still in our personal exile, individual exile. Every person in their own...

48:21And here is the key to everything we're going to discuss in the next two classes. The only thing that I can do is I am giving it over to you. You do everything you're able to do. You do everything you're able to do. It should be in manners of wild things. That's called the energy of chutzpah. We're talking about something spectacular. Something that's not like, you know, just a little something. It's something that's like, whoa! It's got the energy of chutzpah, which is an infinite energy. But you have to do it in a way of kedushah. It should be in manners of wild things. That's called the energy of chutzpah. We're talking about something spectacular. Something that's not like, you know, just a little something. It's something that's like, whoa! It's got the energy of chutzpah, which is an infinite energy. But you have to do it in a way of kedushah. that means you have to bring it down into words, into explanations, into communication that makes sense, that people are able to absorb, even though in essence, the message, the energy behind it, is a spectacular energy. And what's this for? Here's where the Rebbe kind of says, in this talk, that the inyan of Bias HaMashiach is no more the Rebbe's business,

49:33It's our business. Very powerful thing. He did make mention of it already. Now, really, we can say this: in this talk, he further elucidated something that he said at an earlier time. In a parashah, in a Purim farbrengen, Tav-Shin Mem-Zayin, Purim, the Rebbe said, from now on and onward, the inyan of Bias HaMoshiach is no more the job of the nasi, of the leader; it's the job of every single person. It's being nimsar to everybody. But in that talk, it wasn't so dramatic and so expressed like it was in this discussion. The Shabbos after this, Shabbos Parashat Shmini, which was the farbrengen after. Now, obviously, you understand this sicha. took Lubavitcher Chassidim by surprise. He saw the Rebbe was pale. The Rebbe was almost like shaking when he was giving this over. And it basically, it was meant to be a shock of a shock. And it really did. And people didn't know what to do. We didn't know what he wants. What exactly is being said that we need to do. Shabbos Parashat Shemini, the Shabbos after that,

50:48The Rebbe says these words: You have the responsibility to bring Moshiach. I don't understand what we're talking about over here. It's not a question. We were always doing things to bring Moshiach. Always. Every time you do a mitzvah, you're bringing Moshiach. But everybody has always felt that it's not my achrayus to bring Moshiach. The achrayus of bringing Moshiach is the tzaddikim. And, obviously, the tzaddik hador, it's his achrayus. Obviously, it's in the hands of the Eibishter, but if anybody has the responsibility to bring Moshiach, it's the, here the Rebbe says, no, it's the achrayus of every person. Says it over here as well. and the Rebbe is actually going along to hear this talk. He says, that's again in Parashat Shemini. Since we are all limited beings, and we have the limitations of the nature of the world, so then how in the world, especially, you know, we have to eat and drink and sleep, it's a time of Galut, where there are so many limitations and boundaries.

52:14So you don't even have the koach to do something small? You're saying to every person, to me, to you, to every single one of us, that you have the koach. Ha. What do you want from us? And this is a good question. How can you say that? It's a little, tiny person. We're talking about the purpose of all of history. The ultimate job of all jobs. And we're giving that... The Rebbe says, that means it has to be a type of work that you can do even when you're in exile. I mean, don't think you have to be a tzaddik she'b'tzaddikim. You're in exile. And you have all the limitations of exile. All the darkness, all the hang-ups, all the Yetzer Hara, all the concealments, all the package that we all know we have, that we all kind of use as an excuse that I'm just a little nobody. What am I? That's how we feel. Since the Geula didn't come yet, the Rebbe says this, that it's still dependent on Maaseinu V'Avodateinu from our generation.

53:29In other words, the main emphasis in these two talks was, you have an achrayus to bring Moshiach. You have an achrayus to bring the Geulah. Now, what does that mean exactly, an achrayus to bring the Geulah? We're going to leave that for the next class. But what I do want to say is, is what were the things that were told. Now, after that talk, it wasn't like the Rebbe stopped showing up. The Kotzker Rebbe once, for whatever reason, locked himself up in a room for, I think, nine years. For a nice couple of years, Chassidim couldn't reach him; he was closed off. It didn't happen to the Rebbe. The Rebbe didn't walk out on us after that talk. and seclude himself in the room and say, listen here, wake me up when you guys are ready, because I'm going to take a nap, or I'm going to do my godly things until you're ready. He didn't do that. He continued educating and educating and educating and teaching us week after week what needs to be done. His tone completely changed. Here there's almost, in the talk of Parshas Chof Ches Nissan, there was almost like a cry of, I'm going to say desperation, but it was almost such a Yidden. You know, where are you?

54:47After that, everything changed to super positive and super empowerment. What are we told? So really, we will divide it into four segments. Now, basically, I myself would not have, on my own, done the proper study to be able to to give over, you know, these primary ideas. There was a fellow by the name of Sholem DovBer Wolf, another Wolf. Wolf, I guess I feel a connection. He lives in Tzfas and made a sefer called Yanei Shel Moshiach. I recommend everybody learn this book from cover to cover. And I think a lot of what I've discussed in the classes is based on his sefer.

55:50But what's really, really amazing is this particular subject, which he illuminates in the most spectacular way. What were we told is our avodah now? And it basically boils down into four periods in the next year of the Rebbe's teachings. Period number one is that every single Yid has to do all that they can. That means that we have to What exactly that means, we're going to talk about in the next class. But just very briefly, we all have to accelerate way beyond what we were doing until now. In what? Nothing new. Torah and mitzvot. Spreading Chassidus, which is hafatzat hamayonot, which is what brings Moshiach, knowledge of God. And even sheva mitzvot b'nei Noach. But with a tremendous emphasis on the Geulah. In other words, the Geulah becomes our target, becomes all of our focus, and we're all Moshiach-driven. Those were the first few talks that the Rebbe was giving. And that each and every one of us has the achrayus to make it happen. So we're going to discuss in the next class what that means. The second period of talks, the Rebbe...

57:18opened up a whole new revelation. Not that we need to do whatever we can to bring Moshiach, but that the time has come that we have to start living in the reality of Moshiach. Because Moshiach's reality is already here in the world, so now we have an obligation to start living in the consciousness of Moshiach. So this is very different from what we just mentioned. In Golus, our drive is to bring Moshiach. It means that we put all of our aspirations and drive and energy to make Moshiach come, but Moshiach isn't here yet. We're still in Golus and we're driven to bring Moshiach. The second phase is not that we're in Golus and we're driven to bring Moshiach, but the Geulah, certain elements of the redemption have already begun.

58:19Certain parts of the redemption have already begun, which means, based on what I've told you earlier, that Moshiach is a transformation of the world. So it comes in stages. It's not a one-moment thing. It's a process that happens gradually. As it seeps its way into creation and into reality and into the world, it deepens our reality and opens up a higher consciousness. The Rebbe says, in the second phase, we're already in the time when we can start experiencing that state, and we have to start living in that state. How? Number one, the Rebbe says, I'll give you just a few examples of why. First of all, he says, you can be driven with an infinite drive today, no more with a finite energy. When Moshiach will come, it will be nizgaleh how our neshama is one with Hashem. And then you're limitless. So, in today's days, the Rebbe says, we can start being driven with that infinite drive in our Yiddishkeit.

59:21it's not measured. Everything is not like... Another one, he says, when Moshiach will come, we'll experience a spectacular achdus, a spectacular unity. Because once our neshama is revealed, and we're all one with each other, that means that we can start living today, that we care about the other Jew as much as we truly care about ourselves. More than we were able to do this at any other time in history. So the Rebbe is calling that we should start living in that reality. That's the second stage. The third stage, which happened a few months later, the Rebbe says, now the only Avodah that needs to be is that we should prepare ourselves and our family and everybody around us to actually greet Moshiach. What that means, we're going to leave for the next class also. What does it mean? So again, the three phases. Phase number one, to be driven in a way that we take personal responsibility to bring Moshiach. Stage number two, that in our personal lives, you start davening like Moshiach is here already. Imagine how davening is going to be then. Start immersing yourself in Torah like Moshiach is here already. Stop worrying so much about parnassah, drop your anxiety and your other things, because Moshiach is here already. That's a big avodah.

1:00:47But see, that's the beauty of this zman that we're talking about in our time right now. The beauty of our time right now is that we can do this as our avodah as opposed to it happening from above. And it's not ours. Because Hashem put us into that situation. Now you can make it yours. Because you don't have yet the full gashmius'dike revelation. So it can take your work to put yourself into that Moshiach state. Thirdly, to be mekabel pnei Moshiach Tzidkeinu b'po'el mamash. And the last and final stage that the Rebbe spoke about was that our avodah is to open up our eyes. Which means the geulah happened already. We're already here by the table with Moshiach Tzidkeinu. The words of the Rebbe, we're already sitting by the table with Moshiach Tzidkeinu. We have already the Shor Habar, the Livyasan, we have already. And all that is necessary is that Yidden should open up their eyes and see the Geulah is here. And that was the last phase that the Rebbe speaks about. Four phases. How do we accomplish all these four phases?

1:02:01The key to all four is one nekuda. You see, what people don't realize is that what we are talking about right now is not silly slogans. It's not running around just making noise, and that's not what we're talking about. We're talking about a very deep avodah. In a sense, the deepest avodah, which you couldn't ask of any other generation because they didn't have the empowerment to do so, as they weren't living in this unique time. What is the deepest avodah? What it really means is we all operate on five levels. We discussed nefesh, ruach, neshama, chaya, yechida—different levels of neshama. Moshiach is yechida. What this really means, what the Rebbe is talking about, is that we all uncover within ourselves our Yechida Sheb'Nefesh, which is called the Nitzotz of Moshiach that's in every Jew. When we uncover our Nitzotz of Moshiach that's inside of us, then automatically we will take responsibility for the Geulah.

1:03:12automatically we live in Moshiach's reality because our Nitzotz of Moshiach is not in galus, it's not in exile. As we're going to see soon, automatically we become connected to Moshiach, so we're able to be mekabel, which we'll discuss what that means. And automatically we see things differently, our eyes are open and we see things differently. So it's really not four different avodos. It's one nekuda penimis. What is that? Revealing in ourselves our own nitzotz of Moshiach. And you'll say, well how is the whole world going to do that? Don't worry about the whole world. Just yourself. Be megaleh in yourself the nitzotz of Moshiach. How do you do that? How will we be megaleh the nitzotz of Moshiach? How will we do that? And this is the final thing I'm saying today. And the most important. The Rebbe says, this direct way of doing it is to study diligently about Moshiach. When you study about Moshiach, you learn about it in Torah. Torah will reveal your Moshiach, your connection to Moshiach. And you will start breathing differently, living differently. You're very, very...

1:04:32the heartbeat will change into the rhythm of Moshiach. Torah, that's the way to go. So we have to seriously learn Inyanei Geulah u'Moshiach. That will be Megaleh, the spark of Moshiach that's in each and every one of us, which will enable us and empower us to do the four Avodos that the Rebbe gave us during that year of what needs to be done. Next week's class, I'm not going to do introductions anymore about the inyan, but we're going to go straight to the inyan. I want to talk about this. Now, this class cannot be Sunday morning, because I already scheduled something else for Sunday morning over here, because I thought that would be over. So I'm thinking that it will be Sunday evening next week. And then the following week, we'll do it again Sunday morning. So like this, we'll have a Torah Shleima, hopefully, of what, of what, of what it is. And then, Hersch, the work will really start, to really start all over again and learn it really deeply, b'iyun, so that we can all uncover the spark of Moshiach inside of us and get the work done. Baruch Hashem, I do want to say that there's a tremendous society, as I spoke about it Friday night, amongst the ladies in the world,

1:05:52that to prepare today for Moshiach. It's unbelievable this he'uras that’s sweeping in a frenzy across the Jewish world. And it's a sign that for sure that the, being that the ge'ulah is in the world already, that's why the purest souls, the souls of the women, are sensing it, feeling it, and getting on the Moshiach train. Hopefully they'll let some of the men hang on on the back of the train, so that we can also come to the Geulah and not be ashamed. Bottom line is, we're living in the most awesome time. We're living in the most incredible time, and each and every one of us can be part of the greatest, the greatest, the greatest, greatest, greatest, not just event, but, I don't know what to say, the greatest,

1:06:54I don't even have a word. I don't have a word to describe the greatest. The ultimate. And we can make the difference. And the Eibishter Himself is waiting for a courageous Jew to do His work. May the Eibishter give us all this zechus that we should take part in this incredible project. And not say krechtz. Oy, I heard this already. No, no krechtz. take the bull by its horns, and let's do it. We can do it, we will do it, and we will do it now. May we merit to see it.