Editing To Live Geulah

'''To Live Geulah''' is a call from the Rebbe mainly in the late year 5751 (1991) and in the year 5752 (1992) in which he explains the work of our generation after the completion of the "work of refinements." Its purpose is to bring the light of Geulah into the world through "receiving the face of Moshiach" and instilling the idea that "all the days of your life should bring the days of Moshiach" and "opening the eyes" to see that everything is ready for the feast and that our righteous Moshiach is already present in the world. These actions reveal Moshiach in the world in actuality and bring complete Geulah.

== Background ==
Already at the beginning of the Rebbe's leadership in 5711 (1951), the Rebbe announced that this generation is the generation that will merit Geulah, it is the "last generation of exile and the first generation of Geulah." Throughout various periods, the Rebbe expressed additional statements about the approaching period of Geulah and the coming of Moshiach. Beginning in 5740 (1980), the Rebbe began to mention in his talks the acronym hint in the year number indicating that these years are years of Moshiach's coming. In 5747 (1987), he announced that they had finished preparing the world for Moshiach, "finished polishing the buttons." In 5750 (1990), the Rebbe declared a further stage that we are in Erev Shabbat after midday, until in 5751 (1991), the Rebbe announced that according to all signs, the time of Geulah has arrived and Moshiach is already active in the world and "behold, behold, he is coming." The Rebbe repeated these statements during that period again and again, explained, clarified, and expanded on the matter, and called to publicize it throughout the world.

These statements were always accompanied by a demand for increased strength in Torah and mitzvot in general, and strengthening and adding to the divine service required by the needs of the hour. Already the first time the Rebbe announced the nature of the generation, he added that as a result, our generation's task is to publicize and bring the knowledge and recognition of God to every corner of the world. Over the years, the Rebbe explained that this period requires a Jew to rise above the walls of exile and to live a life of Geulah in his life and to demand and request from God to hasten His coming. This demand of the Rebbe was strengthened all the more in the years 5751-52 (1991-92) - in which the Rebbe announced that the time of Geulah had begun and the light of our righteous Moshiach had already been revealed in the world. Only the work remains for the person to continue and reveal the Geulah within his world, by having the person live in the manner of life in the time of Geulah. Through this work, the Jew acts to reveal the Geulah in the world in actuality.

== Content and Its Essence ==

==== "To Receive Moshiach" ====
On a deeper level, the Rebbe explained the avodah (spiritual service) - Moshiach has already been revealed (both the spark of Moshiach in every Jew, and the general Moshiach - in every generation there is one worthy to be Moshiach, and when the work is completed and the obstacles are removed, he is revealed); and accordingly, the avodah is not to bring about his revelation but '''to receive''' the revelation through man's service.

==== "All the Days of Your Life to Bring the Days of Moshiach" ====
''Extended topics – Dvar Malchus Shemos, Dvar Malchus Toldos''

This avodah is hinted at in the language of the Mishnah - which discusses the obligation to mention the miracle of the Exodus from Egypt every day - "all the days of your life '''to bring''' the days of Moshiach": In this phrasing is hinted man's avodah during the time of galus (exile), "all the days of your life," in which he must "bring" and within them reveal the "days of Moshiach" (and accordingly, even the mention of the Exodus from Egypt today is connected with the complete Geulah that will be in the days of Moshiach). This means that a person does not remain passive in anticipation and waiting for Moshiach to come, but must take part in bringing him by beginning now to live in the spirit of the days of Moshiach; and when he lives this way, this is the final preparation that automatically brings Moshiach in actuality.

An additional matter is hinted at in the phrase "all the days of your life" - that this avodah of living Geulah encompasses a person's entire life and touches the very essence of his existence. And in the Rebbe's words:<blockquote>"All the days of your life" - means every moment that a person lives, both day and night, both awake and asleep, for even then he lives through breathing air ("Let every soul praise G-d," "for every breath that a person breathes, etc.") which must occur at every moment (unlike eating and drinking). And "all the days of your life to bring the days of Moshiach" - means that his vitality (at every moment) is in bringing the days of Moshiach, that is, not only when he thinks and speaks and does actions to bring Moshiach, but his very vitality ("your life") is to bring the days of Moshiach. — Shabbos Parshas Toldos 5752</blockquote>

==== "Opening the Eyes" ====
The Rebbe expressed this concept of divine service by saying that all that remains to be done is "to open the eyes" and see that 'everything' is already prepared for the Geulah. This expression defines how one performs the work of "receiving the face of Moshiach" - through contemplation and paying attention to the fact that everything is ready for Geulah and we can already see Geulah in the world, a person lives Geulah in their own life.

== Its Implications ==
This divine service is expressed throughout a Jew's entire life: beginning with his anticipation for Geulah, which is strengthened more intensely and felt at every step - to the extent that even after finishing a meal he feels "hungry" for the feast of the wild ox and leviathan; and also in his conduct in every detail of his daily life, which exists in a state and feeling of Geulah, resembling how conduct will be in the days of Moshiach. Similarly, every mitzvah and every action he does is permeated with preparation to receive Moshiach.

All his divine service is performed completely above any limitation, without needing to deal with evil or negate it, since he has no connection whatsoever to evil (as will be in the future, when all available delicacies will be considered "like dust" and worldly matters will have no importance). He reveals the deepest powers of his soul, far more than he imagined (as will be revealed completely in the Geulah, as alluded to in the conquest of the lands of Keni, Kenizi and Kadmoni that will happen then).

This divine service also affects a Jew's relationship to the world and its matters: in everything in the world, he sees its inner and true reality, how this thing reveals G-d's divinity - "there is nothing else besides Him" (as will be revealed completely in the Geulah); therefore all his actions in worldly matters are "for the sake of Heaven" and "in all your ways, know Him". Similarly, when interacting with the nations of the world, he is not afraid or impressed by them, but conducts himself with strength in matters of Judaism, and recognizes that the world is ready for Geulah and therefore the nations assist in his divine service (as will be fulfilled in the Geulah, when the prophecies "and the nations will know that I am G-d" and "kings will be your caretakers and their princesses your nursemaids" will be fulfilled).

==== In Torah ====
'''Extended topics – Dvar Malchut Va'etchanan, Dvar Malchut Balak, Dvar Malchut Va'era, Dvar Malchut Toldot'''

One should add to Torah study in general, both revealed Torah and Chassidut, without limitation (like the revelation of the future when there will be unlimited G-dly revelation) - and particularly in matters of Mashiach and Geulah.

Regarding the study of '''halachot''' of the Torah, although the main focus of study should be on halachot relevant to current practical application, nevertheless, a person who lives with Geulah should also study halachot that pertain to the times of Mashiach. The approach to study should be with clear awareness that one is now learning a halacha that will be relevant in the very next moment. Similarly, the study of the laws of the Beit HaMikdash (during the Three Weeks) should be learned with a yearning for Geulah (and not as a rectification for the destruction of exile).

Similarly in the study of '''Chassidic teachings''', since "at that time (in the days of Mashiach) the occupation of the entire world will be solely to know Hashem" (Rambam, Laws of Kings, Chapter 11), one should increase at this time in the study of Chassidut - the inner dimension of Torah whose purpose is to "know Hashem."

With special emphasis on the manner of study (as in the time of Geulah):

A. '''With breadth and in the deep matters''' of Chassidic teachings specifically. Because during exile, the main divine service is the service of emotions to awaken feelings toward G-dliness - "And you shall love... with all your heart." (The main purpose of intellectual study is to awaken the emotions of the heart.) However, in the Geulah there will be "service of the intellect," and therefore, as an example and foretaste of this service, there is emphasis on studying with intellectual breadth and depth specifically. (Similar to the "deep" discourses delivered by the Mitteler Rebbe in a manner of "rechovot hanahar" (broad rivers), and through farbrengens with "attachment of friends and dialectic of students" (Pirkei Avot Chapter 6) which adds (breadth) to understanding).

B. '''With comprehension and grasp''', "Chassidut should be understood as one understands a topic in the revealed Torah" to the extent that the G-dly concepts explained in Chassidut become visible to the mind's eye (as emphasized by the Rebbe Rashab in his discourses and in the approach to learning in Yeshivat Tomchei Tmimim). This resembles what will be in the future when G-dliness will be revealed tangibly to created beings, as the verse states: "For they shall all know Me" and also "Your eyes shall see your Teacher."

An additional aspect in this is that Chassidut brings the Almighty who is beyond comprehension to a level where knowledge of Him becomes possible (- that even the Essence which is beyond comprehension will shine within comprehension).

==== In Education ====
"Touch not My anointed ones" (Chronicles I 16:22) - these are the children of the schoolhouse (Shabbat 119b). The education of Jewish children needs to be in such a way that they become permeated with the concept of Mashiach, so that when one looks at them, one sees "My anointed ones."

==== Return of the Judges ====
'''See expanded article - Dvar Malchus Shoftim'''

One of the prophecies of Geulah is the prophet's statement: "And I will restore your judges as at first, and your counselors as at the beginning." The role of a "judge" is to rule on cases in a commanding and decisive manner (revealing divine will from above to below, where the revelation is separate from the recipient and compels them). A "counselor" advises a person so that the advice settles and is accepted in their soul (similar to a prophet, where divine revelation settles in their soul).

In the future, the divine revelation through Torah will come both through the "judge," and these very words will settle and be accepted in the souls of the Jewish people through the "counselor." (However, officers will not be needed then because the evil inclination will be eliminated - "and the spirit of impurity I will remove from the earth.")

The "judges and counselors" are destined to be renewed before the coming of Geulah, and they are "our Rebbeim" who are the "judges" teaching Torah to all the people, and they are also the "counselors" giving good advice in all matters of fear of Heaven, even good advice in physical matters. Particularly in Chassidic teachings revealed through "our Rebbeim," whose Torah instructions were given in a manner of "counsel" that is received even by the animal soul. In our generation, there is a judge and counselor ("my father-in-law the Rebbe, and continuing after him through his disciples") who gives instructions and advises in all matters of Torah and Judaism in daily life to all people of the generation, including the main prophecy of the leader of the generation - the announcement of Geulah. As preparation for Geulah, we must increase our obedience to the judge and counselor of the generation (and also through learning Chassidic teachings), which makes us fitting vessels to receive the revelations of Geulah.

More generally: "your judges and your counselors" in plural form refers to the personal "counselors" of each individual - fulfilling the Mishnah's command to "make for yourself a rabbi."

Specifically, every Jew has within their soul a judge and counselor - their G-dly soul - and they must establish this judge "in all your gates," in all gateways of the soul - in all senses - sight, hearing, smell, and speech, and in all limbs (through Torah study with the intellect - "judge," and through the emotions of the heart - "counselor").

Through this, the Jewish people become proper vessels for the fulfillment of "And I will restore your judges as at first and your counselors as at the beginning."

==== On Shlichus ====
'''See expanded article - The Singular Mission'''

"Living Geulah" is not just the personal service of each individual, but also the mission work of our generation, whose main purpose is to infuse the world with the light of Geulah and prepare the world "to receive Moshiach Tzidkeinu."

== Practical Work ==
In order to live Geulah where one's entire being lives a life of Geulah, it is necessary for the intellect to be permeated with matters of Geulah, and from there it will spread to the emotions of the heart, until one's thoughts, speech, and actions are in a manner appropriate for the time of Geulah.

This is the reason why the Rebbe explained and announced that we are on the threshold of Geulah and "behold, Moshiach is coming" and that we have completed all aspects of our divine service, so that through contemplation and fixing one's mind and thought on this, a person will live a life of Geulah.

==== Learning About Geulah and Moshiach ====
Expanded topic – Learning About Geulah and Moshiach

However, since from the perspective of a person's inner exile, one still feels outside of Geulah and lives a galus life (in addition to the fact that the revelations of Geulah have not yet been fully revealed), therefore, the advice for this is through learning about Geulah and Moshiach. Through immersion in studying these matters "with concentration, contemplation, and extra depth," one will begin to live a life of Geulah, because Torah has the power to penetrate even a person who is in exile and does not yet see the Geulah, enabling them to feel and live Geulah. And regarding Torah study in general, it is said: "There is no free person except one who engages in Torah study."

(The study of Torah (regarding Geulah and Moshiach) is not just a "logical suggestion" to instill Geulah in a person's soul, but it has a special connection to Geulah, because the Torah is rooted in the sefirah of Tiferes, and the essence of this sefirah is the connection of two opposites (Chesed and Gevurah, ratzo v'shov), and in this way it is related to Geulah because:

A. Geulah is also a connection, because Geulah does not nullify exile but is revealed within exile (as is known that "geulah" is the addition of the letter alef within the word "golah"), meaning that in Geulah it will be revealed that the content and inner dimension of exile itself is a very lofty divine revelation.

B. The role of Melech HaMoshiach will be both "Rav" (teacher) and "King." The function of a king is to draw down lofty revelation in an encompassing manner (through the nullification of the people to the king), unlike a "Rav" whose influence is internal (absorbed into the student's intellect). In "Melech HaMoshiach" there will be both (opposite) movements: both "Rav" and "King," meaning the lofty revelations of kingship will be revealed to everyone in an internal manner, like the internal influence of a teacher.)

== Its Essence in the Human Soul ==
It is brought in the books that just as there is a general soul which is the soul of Moshiach, so too within each Jew there is a spark of Moshiach that is clothed in his soul. And when all the sparks of Moshiach within the souls of the Jewish people are revealed, the general spark, which is Moshiach Tzidkeinu, will be revealed.

The spark of Moshiach is clothed in the highest level of the soul (-Yechidah). From the perspective of the Moshiach spark, he lives as if in the Geulah: G-dliness shines within his soul openly, and throughout the entire world, the kingship of Hashem is revealed. However, this is only from the perspective of the spark, and it is concealed. A Jew's service is to reveal this spark in all the powers of his soul so that his vitality in them will be permeated with the vitality of the Moshiach spark within him. That is, through his service and preparation that all his soul powers become aligned with the time of Geulah - "to live Geulah" - he reveals the Moshiach spark within them.

On a deeper level, the Moshiach spark is clothed in the essence of the soul, above all its powers. The main concept of Moshiach is that then the essential connection between Israel and the Holy One, blessed be He, will be revealed - that they are connected and cleaving in their very existence. This is also the point of the "Moshiach spark" which is connected to the Holy One, blessed be He, not because of a movement or action that connects them, but in its very existence it is connected to Him. (Unlike the "powers" of the soul where the connection is expressed in a certain action in the nullification of the soul or in self-sacrifice or in emotional arousal and the like.)

Consequently, the main activity to live Moshiach is to reveal the Moshiach in one's soul and its connection, which is accomplished through the recognition that it exists and is present. This knowledge that by virtue of one's Jewishness there is a spark that is essentially connected to the Holy One, blessed be He, affects all powers so that the connection shines in them as it is above movement and expression (similar to a person waking from sleep, where the very awakening from sleep is the recognition that he exists. Only afterward does he begin to express himself in various actions).

This concept is also alluded to in the phrase "all the days of your life to bring the days of Moshiach" - specifically the service from the essence of the soul can penetrate "'''all''' the days of your life" - both day and night, both while awake and while asleep because the essence is always present (whereas if the Moshiach spark were a specific power or movement, it could not be revealed in a person all the time, even when asleep) and it is his true life.

It follows that the main service is that the reality of Moshiach should be revealed - that one should recognize and know that "Israel and the Holy One, blessed be He, are completely one." From this, one will come to recognize the actions of Moshiach in his revealed powers to increase in all matters of Judaism (beginning with matters related to the level of Yechidah (such as learning Chassidus) and extending to simple things like caring for the physical needs of a fellow Jew.

== See Also ==

* The Announcement of the Geulah
* Study of Geulah and Moshiach Topics
* Spark of Moshiach
* Service in Exile
* The Time Has Come

== Further Reading ==

* The Rebbe - Farbrengen of 11 Nissan 5736 (1976) Talk 2-4.

== External Links ==

* '''Practicing - Soldiers of Tzivos Hashem Learn to Live Geulah''', edited by the Education Office of Camp Ohr Shel Moshiach; from the Geulah and Moshiach Archive
* Yes, It's Completely Realistic to Live Geulah! Interview with Rabbi Sholom Ber Shapiro, from Beis Moshiach Weekly - 8 Kislev 5777 (2016)