|
The
Arts and Sciences
Kabbalah and Political Science |
|
|||||||
|
Messianic
Consciousness Part
1 At
the height of his campaign to raise the awareness of Mashiach,
the Lubavitcher Rebbe,
Rabbi Menachem Mendel Schneerson, fell ill and subsequently passed
away. His absence in the physical realm created a vast void, leaving
hundreds of thousands of his followers world wide to ponder how
to continue the Rebbe's life's
work without his constant
and tangible input. This year (5764 [2004]) is the 10th anniversary of
the Rebbe's passing on the 3rd of Tamuz,
known as Gimel Tamuz. In this article, Rabbi Ginsburgh describes how
we can continue to feel connected to the Rebbe and in what ways we can
advance and empower his life's goal -- to bring the Mashiach NOW! The
Lubavitcher Rebbe initiated ten
campaigns, all intended to enhance the physical and spiritual well
being of our generation and to rectify the world. These campaigns were
part of the Rebbe's broader, all encompassing "Mashiach
campaign," which channeled the energies of the Rebbe and his
followers toward the goal of bringing the redemption. The Mashiach campaign
initially addressed two main issues: Mashiach's work, and the
determination of Mashiach's identity. Initially, the emphasis
was placed on the work of Mashiach vis-a-vis the campaigns that
the Rebbe had instituted. In contrast, the issue of Mashiach's
identity -- who exactly possesses the messianic qualities that will
enable him to bring reality to its consummation -- was not emphasized.
At that stage, it was possible to say that the Rebbe -- who was
leading the movement -- was the most Mashiach-like personality
then identifiable, but this did not necessarily imply that he was
assuming the role himself. As time progressed, however, more emphasis
was placed on Mashiach's identity, and it became clear that the
Rebbe was expecting everyone to seek and discover the proper
candidate, and follow him. The
Rebbe explains that missing an opportunity to bring Mashiach
eventually results in an even higher manner of his revelation than was
previously possible. The fact that the Rebbe's physical
presence is hidden from us (although, as Chassidut teaches, the tzimtzum
-- withdrawal -- is not truly real) can be understood as a "descent
for the sake of subsequent ascent," meant to awaken the messianic
spark within us. It
is crucial to consider what factors brought about this descent and
what exactly the coming ascent should be. It is not enough to simply
proceed with the same type of messianic activism in which we engaged
before Gimel Tamuz or
even to increase it. We must continue to raise Mashiach
consciousness, but in a new and totally different manner. Relatively
speaking, whatever one does in response to direct, explicit
instructions of the Rebbe is itkafia -- simple
submission to his will. In order to practice this type of itkafia,
it is not necessary to tap one's hidden potential. As such, this type
of service cannot awaken the innermost depth of one's heart. The Rebbe
expressed this grievance in his famous address of the 28th of Nissan
5751 (April, 1991), when he put the responsibility of bringing the
redemption into our hands. "Do whatever you can!" the Rebbe
said. "Act with the energy of the 'lights' of Tohu,
though in 'vessels' of Tikun,
to make Mashiach come immediately!" In that same address, the Rebbe
bemoaned the fact that his followers
cry "How long?!" (until Mashiach comes) only in order to
fulfill the bidding of the Rebbe, and not because they are
genuinely moved to do so. "If they would truly mean what they are
asking and shouting for, Mashiach would most certainly have
already come!" the Rebbe insisted. When
we don't know what to do to bring the Mashiach, where to place
the emphasis, or how to focus our efforts, our enthusiasm to act is
perforce weakened. Clearly, however, no approach is more counter to
the messianic spirit than that which dictates that in the face of
doubt it is better to do nothing. Someone truly imbued with the
messianic spirit will, when he weighs the options, decide that it is
better to act. This may entail acting with a certain amount of
uncertainty, but messianic fervor by its very nature is the readiness
to dive into the realm of the unknown, confident that there really is
no other choice. As explained in the Rebbe's teachings, the
very purpose of the Rebbe's withdrawal from the scene is in
order to stir us to act in those very areas that are ill-defined and
uncharted.
|
|||||||||
Improve
your life
