The Rebbe’s Opinion On: Understanding Chassidus Through Moshiach
Chabadinfo in collaboration with Beis Moshiach Magazine presents: The Rebbe’s Opinion On, a series featuring the Rebbe’s opinion and directive on various subjects • “Kuntres Inyana Shel Toras HaChasidus,” which appeared in 5730 (1970), delves deeply into the essential nature of Chassidic thought, describing the unique role Chassidus plays within Torah and its fundamental connection with the soul by examining the outcome of Chassidus – the revelation of Moshiach. The sicha was delivered originally 60 years ago, at the farbrengen of Yud Tes Kislev 5726 (1965) • Read More
“Kuntres Inyana Shel Toras HaChasidus” which appeared in 5730 (1970), delves deeply into the essential nature of Chassidic thought, describing the unique role Chassidus plays within Torah and its fundamental connection with the soul by examining the outcome of Chassidus – the revelation of Moshiach. The sicha was delivered originally 60 years ago, at the farbrengen of Yud Tes Kislev 5726 (1965).
Several excerpts of this landmark sicha appear here as they were translated in “On The Essence of Chassidus”:
The Sublime Events of the Messianic Era
…With the coming of Moshiach, many sublime events will be introduced. For example, Israel (and the Shechinah) will be redeemed from Exile. Even greater: “All Israel will be great sages, they will know the things that are now concealed and will attain an understanding of their Creator… ‘For the earth shall be full of the knowledge of G‑d…’” Even greater yet: there will be a change and great innovation in the works of Creation.
…Continuing to detail the innovations to accompany the coming of Moshiach: the aspect of Divinity which transcends nature will then be revealed. (Therefore, the Name of G‑d will be pronounced as it is written, for throughout the entire world there will be a revelation of the Name of Havaya—He was, He is, He will be, simultaneously—the Name that is beyond time and space; and this revelation will be similar to that which was manifest in the times of the Beit Hamikdash.)
Transformation in This World and All Spiritual Worlds
These events, furthermore, will be innovations not only in this world, but their spiritual corollaries will also be introduced into all the worlds, for the behavior of the supernal worlds proceeds according to the order of behavior of this world. (Rosh Chodesh and the festivals, for example—into which is diffused an additional measure of light—are established “above” in accordance with their establishment “below.”) And because the coming of Moshiach will completely transform the general condition of this world and all its particular aspects, there will be likewise a corresponding change in the supernal worlds.
Beyond the Ramifications: Moshiach and Yechidah
Yet, in spite of all that has been explained above—and the great magnitude, sublimity, and wondrousness of all these matters—in truth, they are still only the ramifications of the essential point of Moshiach.
The essential idea of Moshiach is Yechidah. As it is known, David possessed the level of Nefesh, Eliyahu of Ruach, Moshe of Neshamah, Adam of Chaya, and Moshiach will possess the level of Yechidah.
The superior quality of Yechidah in relation to the other four levels of “NaRaNaCh” [the acronym for Nefesh, Ruach, Neshamah, Chaya] (within the context of these five levels which every individual soul possesses) is that the four categories of NaRaNaCh are each particular individual levels, while the category of Yechidah is the essence of the soul which transcends particulars, as indicated by its name (“Sole, Only One”).
Yechidah: The Quintessence of All Creation
…Now, in the same way that the Yechidah of every individual soul is that soul’s quintessential point, so also is the level of Yechidah the quintessence of the (life-force and) soul of the general seder hishtalshelut. This latter category of the Yechidah of the entire world (which is the level of Moshiach) is the essential core of the life-force that completely transcends the limitations of form. And from this central, seminal point, all the particular qualities, which are the general NaRaNaCh of all Creation, are derived.
For the Essence of the life-force is altogether without limitations. It is unlimited not only in terms of immortality, i.e., it is not subject to temporal change—for every essence is unchanging—
…—but it is also unlimited in regards to quality and character; it is absolutely and completely perfect. Hence, when the category of Yechidah will be manifested in the worlds, and they will be imbued with the Essence of the life-force, they thereby will become consummately perfect and complete.
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