Open Your Eyes And See

Publisher’s Foreword

For several months now, the Lubavitcher Rebbe Shlita has been emphasizing that we should “live with the Redemption,” and internalize it as an active element within our daily lives. In the public addresses on which this essay is based, he explains that all that is necessary is to “open your eyes and see.”

This call to simply open one’s eyes recalls many familiar chassidic stories concerning pious folk whom Heaven granted the coveted privilege of encountering the Prophet Eliyahu disguised, but — because of their underdeveloped sensitivity — they failed to recognize him, and the elusive moment slipped between their clumsy fingers.

Accordingly, the Redemption should not be regarded as a hope for the distant future, but rather as a subject of immediate and present concern. It is our hope that the publication of this essay will in some measure make it ever more immediate and present.

22 Kislev, 5752 [November 29, 1991]

Israel’s Mission

Our Sages state,1 “The world was created solely for Mashiach.” For G‑d created the world so that He would have “a dwelling place among mortals,”2 and this ideal will be realized in the Era of the Redemption. At that time the Divine Presence will become manifest in this world, for, in the words of Isaiah’s promise,3 “the earth will be filled with the knowledge of G‑d as the waters cover the ocean bed.”4

Since it is human nature to appreciate something for which one has worked far more than an unearned gift,5 G‑d desired that man have a share in bringing this promise to fruition, that he become G‑d’s partner in creation.6 This indeed has been the purpose of the thousands of years during which the Jewish people have served G‑d, thereby refining the world and preparing it for the manifestation of His Presence within it. Throughout the centuries, as we have wandered from country to country and from continent to continent, the inner purpose of these journeys has been to cultivate these places and prepare them for the Redemption.7

Throughout our history, our people have yearned for the consummation of this task, for the time when Mashiach will actually come. Three times a day, every day of the year, we ask G‑d:8 “May our eyes behold Your return to Zion in mercy.” Indeed, our Sages9 teach us that one of the first questions a soul will be asked in its judgment for the afterlife is, “Did you anticipate the Redemption?”

Open Your Eyes: The Table is Set for the Feast

The above assumes unique relevance in the present time, for the Jewish people have completed the mission with which G‑d has charged us. To borrow an expression of the Previous Rebbe’s,10 we have already “polished the buttons”: everything necessary to bring about the Redemption has already been accomplished.11

Our readiness for the Redemption is also reflected in the world at large. The values of freedom, tolerance, and generosity have spread throughout the community of nations. Regimes that have opposed them have toppled, giving way for greater communication and sharing.

Our Sages12 have described the Redemption as a feast. To echo this analogy,13 the table has already been set, everything has been served, and we are sitting at the table together with Mashiach. All we need to do is open our eyes.

Preparing the World for Mashiach

In previous generations as well, there has always been a potential for the Redemption.14 In the popular version of the Rambam’s Thirteen Principles of Faith,15 the twelfth Principle reads: “I believe with perfect faith in the coming of the Mashiach. Even if he delays, I will wait every day for him to come.” As has been explained,16 this does not mean that every day we should wait for Mashiach’s ultimate coming, but that every day, we should wait expectantly for Mashiach to come on that very day.

Our Sages17 describe Mashiach as waiting anxiously to come. In previous generations, however, his coming was prevented by the fact that the Jews had not completed the tasks expected of them. At present, however, those tasks have been accomplished; there is nothing lacking. All we have to do is accept Mashiach.

This is the challenge facing our generation: To make the world conscious of Mashiach, and to create an environment that will allow his mission to be fulfilled. Every element of our study of the Torah and our observance of its mitzvos should be permeated by this objective, and directed towards it.

Becoming Attuned to the Redemption

We can gain awareness of Mashiach through the study of pnimiyus HaTorah,18 the Torah’s mystical dimensions, and in particular, through the study of the subjects of redemption and Mashiach.19 This process will open the eyes of our mind, so that as we live our lives day by day, we will remain constantly attuned to the concept of redemption.

Furthermore, the increase in our awareness of the nature of the Redemption will serve as a catalyst, which will hasten the coming of the day when we can actually open our eyes and see — that we are in Eretz Yisrael, and in Jerusalem, and, indeed, in the Beis HaMikdash, with the coming of the Redemption.

May this be realized in the immediate future.

An Adaptation of Addresses of the Lubavitcher Rebbe שליט"א
on Shabbos Parshas Vayeitzei, 5752 and other occasions.

Footnotes

Sanhedrin 96b.

Midrash Tanchuma, Parshas Bechukosai, sec. 3; Tanya, ch. 36.

The revelation of the Divine Presence is implied by the use of term “dwelling”. Just as it is in a person’s home that his personality finds expression without restraint or inhibition, it will be in this world that G‑dliness will be revealed without restraint.

Yeshayahu 11:9; Rambam, Mishneh Torah, Hilchos Melachim 12:5.

Cf. Bava Metzia 38a.

Shabbos 10a, 119b; Likkutei Sichos, Vol. XV, p. 95.

See the above essay entitled “Make This Place Eretz Yisrael.”

The Sages teach (Pesachim 87b) that “The only reason for which G‑d exiled the Jewish people among the nations of the world was that proselytes be added to them.” In this teaching, Chassidus perceives an allusion to the ultimate cosmic mission of the Jewish people during their wanderings through the material universe — the task of sifting and elevating the exiled sparks of holiness that are embedded within it. See MiGolah LiGeulah (in English translation, published by Sichos In English), Part I, ch. 2, quoting Sefer HaMaamarim 5702, p. 69.

Siddur Tehillat HaShem, p. 58 et al.

Shabbos 31a.

10.

Sichah of Simchas Torah, 5689 [1928].

11.

See footnote 19 to the above Overview.

Indeed, we learn that G‑d will bring about the ultimate Redemption speedily even when the Jewish people have not yet fully cleansed themselves. For in the penitential prayers of Selichos (quoting Tehillim 25:22 and 130:8), we say, first: “G‑d, redeem Israel from all his afflictions”; and afterwards: “And He will redeem Israel from all his sins.” First G‑d will redeem the Jews from their difficulties — including the greatest difficulty, the exile — and then He will redeem them from their sins. See the above essay entitled “Every Jew Has a Silver Lining.”

12.

Pesachim 119b.

13.

See footnote 21 to the above Overview.

14.

Note the comments of the Chasam Sofer (Responsa on Choshen Mishpat, Vol. 6, Responsum 98), that in every generation, there is a potential Mashiach. Moreover, were there no obstacles which prevented his coming, he would have come already. See also Sdei Chemed, Pe’as HaSadeh, Maareches Alef, Principle 70.

15.

The full text of these thirteen principles, which differs slightly from the popular version that appears in many Siddurim, is found in the Rambam’s Commentary to the Mishnah, in the Introduction to ch. 10 of Tractate Sanhedrin.

16.

Likkutei Sichos, Vol. XXIII, p. 394.

17.

Sanhedrin 98a.

18.

The connection between pnimiyus HaTorah and the Era of the Redemption is emphasized by the Baal Shem Tov in the renowned letter in which he describes an encounter with Mashiach in the spiritual realms. He asked Mashiach, “When are you coming?” And Mashiach answered him, “When the wellsprings of your teachings shall spread outward.” (See the above Overview, and footnotes 12-14 there.)

Since the essence of Mashiach’s coming is to allow for “the earth to be filled with the knowledge of G‑d,” it will be heralded by the spreading of pnimiyus HaTorah, which disseminates this knowledge.

Such study is not the exclusive province of men. The obligation of women to likewise study the inner dimensions of the Torah, i.e., the teachings of Chassidus, is explained by the Rebbe Shlita in Sefer HaMinhagim (English translation; Kehot, N.Y., 1991), p. 192. See also the essay entitled “A Woman’s Place in Torah” (Sichos In English, Vol. 45, pp. 16-22).

19.

This should include the study of these subjects not only in pnimiyus HaTorah, but also as they are explained in Torah law, for example, the final two chapters of the Mishneh Torah of the Rambam. In-depth analyses of these texts by the Rebbe Shlita, both on the level of halachah and of Chassidus, are to be found in I Await His Coming Every Day (Kehot, N.Y., 1991).

Compiled by Eliyahu Touger

Attuning Oneself to a Changing Reality

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