Originally published as part of “Atzmuss and the Status of the Torah in the Messianic Era: On a New Torah.” (2000)

Redemption by the mystical One

‘Spinoza held a dual attributed theory also called the dual-aspect theory—according to which the mental and physical are distinct modes of a single substance/space, God. The mental and physical are only two of infinitely many modes of this one substance. Some philosophers, however, opt for a thoroughgoing monism, according to which all of reality is really of one kind.’ – Cambridge Dictionary of Philosophy edited by Robert Audi, Cambridge University Press, 1995.

The character of redemption, in contrast to exile, is that of Oneness and Unity, as in the verse; ‘On that day [meaning the Messianic Era] the Lord will be One and His Name will be One.’ Herein lies the theological distinction between the old and new Torah, where this eschatological Oneness undermines the very dualism that constitutes the relationship between God and the Jewish people as expressed through the normative Torah and its commandments.

Although many of the quotes below that talk of the unique quality of Oneness that permeates the era of redemption are spoken of in the future tense, to some extent they are also to be anticipated in the present, and it is this anticipation that sows the seeds for a possible form of mystical antinomianism. In the next example, the Rebbe explains how there is no fundamental difference between this world and the next except in the awareness of ‘The One.’ Exile becomes and is transformed into redemption by the realisation of the mystical One.

‘When Moshiach comes, exile (golah) will be transformed into redemption (geulah) by the insertion of the letter Alef. [Shabbat Parashat Emor 5751]’

This realisation whether anticipated by the individual in the present era or realised collectively by mankind in the future redemption, is induced by the teachings of the Messiah and the revelation of Atzmuss (God’s Essence), in and through the New Torah. As the Rebbe believed that he was the Messiah, it was his belief therefore, that aspects of the New Torah (the teachings of the Messiah) were already available in Hassidic philosophy in general and particularly in his own teachings, especially in those that deal with issues pertaining to redemption.

In confronting and inviting the eschatological unity of the redemption into the here and now of an apparent exile many elements that we would normally associate with exile become altered and transfigured into magically divine and redemptive motifs. The Rebbe develops the idea further by connecting the revelation of ‘Alef’ with both God’s Essence/Atzmuss and the divinity of the ego, incorporating and transforming both the world and the ego, arguably the very cause of exile, into the ultimate revelation of God’s Essence, and therefore also transforming the individual in his everyday existence into an innately divine being.

‘…In the revelation of Divinity [that will take place] in the true and complete redemption; in addition to there being the revelation of the [primary] cause (God), in the effect (the world), and the revelation of Divinity that transcends creation; which is the revelation of His Blessed Essence (Atzmuss) below [i.e. in the world]. … There will be the revelation of the Essential power/potential (koach ha-Atzmuss) specifically in, the created self [the ego].’[Shabbat Parshat Emor 5751. p.525 beginning of the second column in Sefer Ha Sichot 5751.]

The discussion of the divinity of the ego will be dealt with in the chapter titled ‘Atzmuss and the individual’. However, for our current purposes we need to first understand the character of the redemptive Oneness as a prelude both to understanding ‘Atzmuss’ and the innately divine nature of the ego in the messianic era. Closely connected to this theme of the divinity of the world and the individual, is the plight of the ‘multiple,’ and by understanding its fate we may be given some clue as to the character of the relationship between the individual and God’s Essence or Atzmuss. The next quote deals with the Rebbe’s attempt to reconcile the multiple and diverse aspects of the world with his messianic and monistic philosophy. He explains paradoxically that it is precisely within the recognition of the ‘multiple’ that the Oneness and unity of God/Atzmuss must be seen and experienced.

The ‘multiple’ must first be acknowledged before it is incorporated into the whole. This therefore expresses the unique strength and power of the Oneness (Atzmuss) that is able to recognise the multiple but its Oneness is not only not affected by it, but is strengthened by it.

‘…The advantage of the Oneness which transcends differentiation…[but also at the same time recognises it and] includes and unifies it like one thing literally… reveals the true idea of Oneness, that is, that the multiple does not conceal its unity.’ [Sefer Maamarim Meluket 5, p.59. Koontrass 20th Mar’Cheshvan, 5751 1991 (originally 5745 1985).]

This discussion of the quality of Oneness and unity that is available in the mystical experience even in exile compared to the Messianic era has traditionally been explained as the difference between ‘One’ and ‘Only.’ Although as we will shortly discover this is not as clear as it sounds, as the Rebbe adds his own paradoxical innovation to the equation and turns the whole thing on its head, but for now a brief explanation of the traditional Hassidic view point as it stands will suffice before we graduate to the Rebbe’s ideas on the subject.

‘One’ semantically represents the One God, the mystical One and Monism. However, in its detailed examination of the term ‘One,’ Hassidic philosophy finds that this term lacks a certain resilience and is not as watertight as the formulators of Hassidic thought would like. In their attempt to describe a higher and more consummate Oneness that they feel is the particular nature of the unio-mystica and also of Redemption. Moreover, as the idea of the ‘One God’ is the basis for ‘Monotheism,’ it is understandably a term, that although from a mystical perspective is interpreted as being beyond division, the mystical tradition feels that the idea has been misused and/or misunderstood as a description of the ‘One God of the world’ as opposed to the Monistic and mystical realisation of the Oneness of all Existence. Therefore, the term ‘Only’ is generally used in an attempt to describe the type of Oneness that expresses the mystical reality of there ‘Only’ being God.

In the next brief quotation, the Rebbe attempts to explain that even retrospectively Judaism, from its very conception, was not a dualistic religion or theology but rather a monistic one. This will help us to understand the mystical and monistic interpretation of ‘the One God,’ in contrast to the normative, monotheistic understanding, as well as helping us to see the Rebbe as a mystic struggling with tradition as he attempts to express what he sees as a more authentic form of Judaism. This interpretation helps to reinforce the legitimacy of the Rebbe’s mystical, messianic and monistic theology, as well as laying the foundations for a return to a more monistic form of Judaism in the present as well as in the soon to be messianic era.

“…as it is written ‘and he (Abraham) called there, in the name of God, El-Olam…’[Genesis Vayeira-21:33.] specifically…[God-World] El-Olam, and not El-ha-Olam [God of the World]; this means to imply, that neither God or the world are independent entities, nor that God rules over the world, but [rather that] the world and God are all One, and that ‘there is nothing else!’”[12th Tamuz 5737/1976 - Sefer Maamarim Meluket 1, p.187.]

Continuing with this traditionally mystical interpretation of ‘One’ and ‘Only’ the following quote is based on the idea that ‘One,’ although being of a singular nature, is nevertheless still the first of the many other numbers that follows it. Therefore, the term ‘One’ is the potential source for the ‘many’ and is consequently an unsuitable term if used to describe a Oneness that in essence transcends any association with multiplicity, whereas ‘Only’ as a theological term here affirms that there is ‘Only’ God, which implies a unity that transcends the multiple and therefore also the world.

‘… The idea of “God [is] One,” the explanation of “One” here is [really] “Only,” and this that we [actually] say “One” and not “Only” is alluding to… the Tetragrammaton and Elohim…[being] One…’[Sefer Maamarim Meluket 2 pp.60-62. Koontrass 12th-13th of Tamuz 5747 1987.]

—meaning that the term ‘One’ implies the union of two, the two names of God: in dealing with these two divine names, as separate entities, we unite them when we say ‘They [plural] are One.’ However, as concepts these two names of God describe the union of singularity and multiplicity (as the linguistic form of the names implies, the Tetragrammaton is singular and Elohim plural). The intention then would be that these seemingly two distinct realms are not just joined together as one, but that in the union of these two is meant a Oneness that absolutely transcends both of these categories, and expresses the reality that there is nothing but God, that is, there is ‘Only’ God.

However even this term ‘Only’ as one of ‘ultimate transcendence’ in both the mystical experience and messianic era, falls into difficulties when coming into contact with the Rebbe’s understanding of both the nature of reality in the present and also in the era of redemption, as the following quote proves:

‘The true idea of the Oneness of God, is that this Oneness should also include the world. But, the reason that it is written “God is One,” is because that if it was written “God is Only,” the explanation would be that His Blessed unity was in the Ohr En Sof [infinite light] (and not in the world). Therefore, in order that the world would be able to feel this Blessed unity… it says “God is One” so that the seven heavens and the one earth, and the four directions of the world will be nullified to the One [Only] unity of the world… This appears in the revelation of the power of Atzmuss that includes and joins the idea of “One” and “Only.”’[Sefer Maamarim Meluket 2 pp.60-61. Koontrass 12th-13th of Tamuz 5747 1987.]

The conclusion is that although one may be saying ‘One’ one’s intention or ‘kavana’ is that of ‘Only’ and therefore in so doing one unites both of these terms in one act of saying one thing and thinking another. This approach of interpreting the present day actions or prayers as the ultimate revelation of Atzmuss mystically transforms these acts into an anticipation of the realisation of the messianic era in the present. But, nevertheless, despite there being an anticipation accessible in the present, the metaphors of the future and the era of redemption are still used to facilitate the belief that this realisation will be openly revealed and experienced by all only in the messianic era. The following quotation is an adaptation of an address of the Rebbe,[On Shabbat Parshat Mattos-Masei, 5751.] expresses this unique sense of oneness and unity that is a distinct character of the era of redemption.

The entire lot, all of it is being created from the essence of all being, and “pulsating” in and out of existence, from absolute nothingness into brand spanking new, every fraction of a moment. According to some in the sciences the entire Universe and everything in pulsates in and out of existence every 10×26 times per second.

That’s 1,000,000,000,000,000,000,000,000,000 times per second!

Life is actually much like a film strip, but it’s moving so fast that we can’t seem to notice it. The wave particles flux naturally from wave to particle continuously.

What this means is that you are not bound to the person and situation you believed you were a fraction of a second before. Your own conception of yourself and the world is merely a lucky bunch of ideas and memories that have managed to stick around even though they blipped in and out of existence billions of times a second, and only because you want them to be there for you, because you think they make your life easier, but they are not reality, they are just little movements of electricity in your brain.

The Spiritual Co-Director and founder of the Campaign For Moshiach Consciousness – Rabbi Max Ariel Kohanzad, M.Phil will be teaching the powerful secrets of Moshiach Consciousness in a landmark series of Lectures, practical workshops and spiritual retreats around the world:

Febuary 2012 – London – Lecture & Workshop

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THE REDEMPTION HAGGADAH

Guidelines, Rituals, Sources and Insights Inspired by Moshiach Consciousness.

Introduction

The narrative of the Israelites redemption from Egypt is a blueprint for the ultimate redemption, both personal and universal.

This unique Haggadah hopes to reveal within the text and lessons of the traditional text, the secret doctrine of true physical and spiritual freedom. Freedom from internal slavery, mental slavery, freedom from external slavery and even freedom from freedom itself?

This Passover Haggadah is a practical messianic manifesto, carefully crafted by modern-day mystics and inspired mavericks, as a guide and road map for those who wish to break out of the chains of all forms of slavery and long to bathe themselves in the waters of for true freedom.

THE SEARCH AND REMOVAL OF PERSONAL CHAMETZ

What’s the connection between, the search and removal of bread, oats, pasta, whisky, flower, cakes and other grain based products from your house or from you possession before Passover, and the story of Israelites escaping from Egypt over 3,300 years ago?

What has freedom or slavery got to do with wheat, yeast and anything made out of grains?

OK so maybe it’s just a ploy to get us to eat less carbs or wheat? Maybe for some deeply mystical reason God has a yeast intolerance that week?

As we’ll undoubtedly learn the story goes that the Israelites left Egypt so quickly that they didn’t have enough time to let their bread rise so they baked it without it rising, thus having to eat flat bread or “Matzah” when they were escaping.

The mystics claim that Matzah represents humility and effacement, and that “Chametz” that is, anything that has risen, is analogous with Ego or “Yesh” in Hebrew.

The Rebbe Rashab, R. Shalom Dov Bear explains that Ego is course by fundamentally a problem in how we view ourselves and the world, he suggests that the problem with Ego is that people often see themselves as being separate from the Universe and the way to achieve Holiness or enlightenment and to let go of our Ego is to realise our fundamental Oneness and unity with the Universe and beyond.

From this view, Chametz and Matzah represent the Ego (Yesh) and separateness (Hischalkus) versus Selflessness (Bittul) and Oneness (Achdus), respectively.

The search for Chametz parallels the elimination of Ego (the sense of individual separateness) that is a necessary prerequisite for personal and universal redemption.

There is a Kabbalistic tradition which suggests that we search all 10 elements of our personality, that we find that Chametz and nullify them before Passover.

The sages suggest that there are two main ways to get rid of Chametz before Passover; Burning and throwing away, literally casting it to the wind or into the sea. (See Talmud Pesachim 2a?)

Burning: It seems a little extreme and perhaps even slightly masochistic to burn a symbol of your ego. The sages actually warn against burning anything that was once part of you (cite). So “burning” your ego would seem extreme, even dangerously self-destructive if we just take it a face value. But the type of burning that the sages had in mind, were not the sulphur furnaces of Hell, but rather the burning fires of love in your heart.

We can through love, let go of our egos and dissolve our sense of self-centredness. Burning of the Chametz is not destroying our egos but letting go of our self-interest and the complete consuming of ourselves in the experience of Love and Oneness in God.

To the wind: The sages suggest that we simple abandon our Chametz, crumble it and throw it to the wind or into the sea. In that process out self is not totally eliminated or consumed, changed into carbon, but rather made into crumbs, made ownerless and dispersed with some rather dramatic and symbolic gestures.

Selling your Chametz: Simply speaking the Rabbi’s suggest that we let go of the Chametz by selling it to someone not Jewish, therefore releasing ownership of it.

Perhaps what is symbolises is a returning our misplaced form of ‘personality’ to the external culture to which we belong? And saying this ‘ego’ thing is in truth it’s not really me, I am not my Ego, it’s not something that belongs to me, it’s merely an unfortunate result of my cultural misidentity.

Blessed are You, God, our God, Queen/King of the universe who has sanctified us with His commandments and commanded us concerning the removal of Chametz.

Translation: May it be revealed within me, the consciousness of, that which brings into existence every moment, our divine corner of the universe, master of this concealment, you make us holy, in these acts of our connection, we are by virtue (of our Oneness) compelled to remove our chametz (misplaced sense of separate self).

All leaven and anything leavened that is in my ownership, which I did not see or did not get rid of, or that I am unaware of, are hereby considered naught and ownerless like the dust of the earth.

Translation: All things (of self) are inflated and exaggerated, particularly those things that are (closest to me and) in my domain, and those things about myself that I am blind to, or have chosen not to do anything about, and those things that I’m absolutely unaware of. Let them all go and be dissolved in the Oneness, so that I may be freed from them and that my sense of self might be in it’s correct place, like the dust of the earth

All leaven and anything leavened that is in my possession, which I have neither seen nor removed, and about which I am unaware, shall be considered nullified and ownerless as the dust of the earth.

Translation: All things (of self) are inflated and exaggerated, particularly those things that are (closest to me and) in my domain, and those things about myself that I am blind to, or have chosen not to do anything about, and those things that I’m absolutely unaware of. Let them all go and be dissolved in the Oneness, so that I may be freed from them and that my sense of self might be in it’s correct place, like the dust of the earth.

The Ten Pieces are burnt and the following is said during the burning:

May it be Your will ….

It is the Will of that which transcends even that which actively brings into existence every moment, our divine corner of the universe, and the spirits of our ancestors.

That just as we remove our ego from within ourselves and any reminisce from within our domain, so too all the illusion of the world and the spiritual folly and sense of separateness will disappear from the earth.

Any remaining tendency for imagining that there is anything negative are from now removed from us.

Give us in their place heart of flesh, emotions that are pure so that we may serve in truth. …

The image I’ve got is that the Rebbe has given you a number of different suit cases, different sizes, different colours, different shapes, with different stickers and tags on them. He has given them to you to keep, they are yours, they are a gift.

So being very clever and diligent you have catalogued these various cases, according to their size, colour, weight and importance. And you can talk about for hours about, when the Rebbe gave you these fantastic objects and how privileged you are to have received them.

You can describe them in detail, you can talk about there shape, their marks , the spiritual and mystical significance of every symbol and tag on these lovely suit cases.

You have a special place where you keep them, a special room, or part of your house where you keep these special treasures.

But you’ve never opened them!

These teachings, these lessons, the Rebbe packed so much into them, and they need to be unpacked, not only through crisp and clear logic – but emotionally, deeply and connecting with everything holy in your heart.

So take a sicha, a note, an idea a few words, a couple of lines a page or so, and unpack it as best you can and connect with it deeply so that it gets deep into your consciousness.

The Rebbe’s teaching on Moshiach are inspiring you to connect with and reveal that’s part, that essence of your being which is also Moshiach, which is already redeemed, which is ONE with God, propelling you to live in a personal utopia, and reveal redemption in the world!

2Specifically in these days, which they are the Days of Moshiach, the days we now find ourselves, we need only open our eyes and we’ll see that we are already in the True and Complete Redemption simply.” From the talks of the 19-20th of Kisvel 5752

“In recent times there has been an innovation in the purpose of our mission, which it is now to accept the face of our righteous Moshiach in the True and Complete Redemption.” From the talks of the 25th of Mar’Chesvan 5752

“A Jew must agree and furthermore, they should want and announce, not just this that ‘The Time of Redemption Has Arrived’, but that it is already here, the Redemption simply.” From the talks of the 28th of Sivan 5751

“At the present time, all obstacles and hindrances have been nullified. As such, Moshiach (not only exists, but in fact), is also already revealed. All we have to do now is to actually accept our righteous Moshiach.” From the talks of Shabbos Yayeira 5752

“Behold this (King Moshiach) has come”, this happened as a result of the Rabbinical Decree of my father-in-law, Our Master, Our Teacher and Our Rabbi, the Leader of the Generation, that we have already completed the actions and service throughout the lengthy time of Exile and we already prepared to accept the face of our righteous Moshiach, and also the Rabbinical Decree of the Rabbi’s and law makers of Israel that the Time of the Redemption has arrived.” From the talks of the 27th of Shvat 5752

“The Rabbinical Ruling of the Torah, just as they Rabbi’s have already decreed that ‘all the end dates have passed’ and we are already at the time of the True and Complete Redemption” From the discussion with the former Sefardi Chief Rabbi of Israel, Mordechi Eliyahu, on the 6th of Mar’Cheshvan 5752

“What is required NOW and this is of the utmost importance is to celebrate the joy of this that the Redemption arrives in actuality in this very moment!” From the talks of the 13th of Shvat 5752

The Rebbe said many times that all that is left to do to actualise the Messianic Era, Utopia, Heaven On Earth is to simply “Accept the face of our Righteous Moshiach in Actuality”.

Now obviously you can understand this simply, that all we need to do is accept that the Rebbe is, the long awaited Messiah, and everything will be fine.

But there is more than mere recognition of the Rebbe’s messianic qualities that’s involved in this process. The Rebbe’s words offer us an insight into a deeper way of understanding his message.

This is because the idea of “Moshiach” is, in addition to being a human being, also an era.

That means that Moshiach is also a time and dimension that is and represents the highest point in humanities’ growth and spiritual evolution.

The Rebbe is encouraging us to accept the era of Moshiach into our lives. “To begin to live with Moshiach” as though it is already here, which in truth it already is.

The problem is, that there is no problem.

The true nature of reality is that of Redemption, Perfection, but we, because we have been in the habit of living in both a cultural and personal exile, that we choose to slip back into a way of being and experiencing the world which untrue.

The only thing stopping us from seeing and experiencing the utopia and actually triggering the universal redemption is our choice not to.

But the Rebbe believes that even that, has very little power and nothing you or anyone can do will stop or delay the Redemption from becoming manifest.

We can of course try to hide away, try to put our heads in the sand or into something else, but the reality is very different from the one you have allowed yourself to believe.

Acceptance implies absolutely no resistance.

To accept that Moshiach is already here means that whatever it is you are holding on to as proof that the world is still in exile is merely a poor excuse, it is merely a piece of paper you are hiding behind as a Tidal Wave of the Ultimate Redemption is about to sweep you up high into a very different world to the one you have been accustomed to.
So rather than hiding or coming up with excuses why not, simple let go, let go of all the pain and suffering you were holding on to, say farewell to everything connected to exile and simply accept that Moshiach is here!

Accept! Receive! And allow yourself to taste the unbounded joy of Moshiach Now!

Allow your heart to sing and your feet to move, let your whole being celebrate!

Everything is good, everything is perfect, everything is done, everything is God!
Now simply see it, breathe it, be it and dance it.

“The Torah (Bible etc) that a person studies in this world is MEANINGLESS [Hevel] compared to the Torah (Teachings) of Moshiach” – Koheles Rabbah 11:8

This simply means that it is not at all comparable to the type of learning that will be available through the Messiah.

Implicitly we can compare the study of Torah in the time of Exile to the education of a child.

The child is taught so that, when they grow up they will have the basic tools to be able to understand properly.

Similarly the Torah as it is understood now is merely a preparation, a form of childlike education, in contrast to the learning of Torah that will take place in the future… i.e. the Teachings of Moshiach.

Adapted from the Lubavitcher Rebbe in Likkuttie Sichos 11 p.280-2

The Revelation on Mt.Sinai was from above and on the surface, short lived. God descended to Earth and revealed His very Essence. The “I am” of God (Anochi in Hebrew). But soon after, the recently freed Hebrew slaves were entrapped by idol worship (the Golden Calf).

Hidden in the Torah (Bible) that was revealed in the desert, the “I am” of God always exists and is waiting to be discovered and revealed.

The Lubavitcher Rebbe taught, the true and essential message of the Torah is taught by Moshiach (the Messiah) who reveals a New Torah within the Old. So that the “I am” of God is revealed not only in the Torah but also and mainly in the here and now of our physical world.

He explains that the difference between Exile and Redemption is Humanities realization and actual experience of the absolute Oneness of God and the World.

He encourages everyone to learn more about the Messianic Era and to be innovative in our understanding and interpretation. And by doing so, each of us reveals our part of the New Torah. This comes from the “I am”, the “Me” of everyone of us.

Each of is responsible for redeeming the World, and for becoming aware of the divine nature of reality and our own very being.

This time the revelation of Mt. Sinai (the revelation of the ONE) comes afresh, not from above, but from within.

And this time it lasts forever and there’s Peace on Earth. Amen!

Moshiach Consciousness Now

We can’t think our way out of (inner) Exile, we can only dance our way out of Exile.

Joy, brakes all boundaries and ultimately all the words in the world are worthless unless they bring to real action. Action is the main thing!

Let us fill our lives with the Joy of the Redemption, let us breathe it deeply in, let it fill our lungs and run through our vains.

This is at least one view of – the Messiah will arrive without us knowing – that it is literally without knowing and knowledge – but rather with FEELING!

The point is, just as the Hebrews ate the symbolic Bread (Matzah) of their freedom and sacrificed the pascal lamb – BEFORE they left Egypt!

So too, we must Celebrate the Redemption now, even though for many around us it does not seem that it has indeed happened.

Spread the Joy Moshiach is Now!

The entire purpose of all of life, all existence is for us to bring the Days of Moshiach to create Paradise on Earth.

Everything is ready, the table is set, the infrastructure is in place, the only thing left for us to do is change our consciousness, to raise our awareness to be in alignment with the already redeemed nature of reality.

This is now the main task, to accept that the Messianic Era has started and start living with that reality.

The whole point of our life is to live with Moshiach Consciousness!

In that way we become redeemers of our own world, we become mini messiahs, and individually and collectively every detail of the entire world becomes the revelation and a dwelling place of the divine.

We must work hard to realise that no work is required, and that we are already redeemed.

Moshiach is NOW!

Moshiach has come! Open your eyes!

Frustrating ideas if you don’t get them.

Imagine we are in a beautiful sunny field, you are covering your eyes with your hands, you can’t see, you fall over, you think i’m mad because i’ve brought you out to be in a stupid field, all i’m saying is take your hands away from your eyes, stop complaining that it’s so dark!

Sometimes more than the actual situation being the problem it is our perspective, interpretation and view of the situation that needs adjusting to be in line with the actual reality.

The actual reality is that the world has already been redeemed, tough, if you don’t see it, or don’t want to see it. But it is the nature of things and unless you adjust your maps – you’re going to continue to get lost. Moshiach’s Now!

The Rebbe suggests that if you want to start to change your life, indeed to change the world for good, to bring about this dream that has been prophesied by the ancient Hebrew prophets, then the surest way of achieving it is to learn about Moshiach and the Redemption and begin to internalise these ideas in a practical and inspiring way.

The Rebbe also stresses that the stuff you choose to learn should be positive and transformational. I would strongly suggest learning the Rebbe’s teachings on the subject, not just so that you acquire knowledge, but rather, that the way you learn begins to change the way you see yourself and the world. Don’t be tempted to be too abstract or push the Rebbe’s vision off into some distant future, rather see it As the True Nature of Reality NOW!, but that we must now begin to see/experience with our own physical eyes/senses.

The entire point of this website is Moshiach Consciousness – that is, to start and live with the notion that in many ways the Era of Moshiach has already started.

The discussion about the identity of the Rebbe as the Moshiach really isn’t the main point here, as this much talked about subject is a little boring and has been dealt with by other websites.

Accepting the Rebbe as Moshiach (in which every way you feel comfortable, the Leader of the Generation, a Zadik who wanted to bring Moshiach, who said he was Moshiach, The Potential Moshiach of the Generation, One of Many righteous Moshiachs, the Potential Messiah, The Moshiach, or Certainly Moshiach etc…) is only the key that opens up the metaphorical door into the Rebbes Messianic teachings and doing our part of the deal is for us to start to live with the Era of Moshiach.

I’m not here to prove the Rebbe is or isn’t the Messiah – I’m far MORE interested in what he said about it and also what he asked us to do.

In many ways, we are all Moshiach, not the halachic Moshiach (according to Jewish Law) but nonetheless – we are all messengers of God set with the task of redeeming our world.

The Jewish view of Universal Utopia isn’t exclusivist or limited to a small number of redeemed individuals, or even an ideal community, rather it is a vision of redemption that includes the entire world.

You might ask why is this generation any closer to realising this vision? You might ask why previous, more pious generations did not manage to bring about heaven on earth and we are?

To answer this and other questions, it would be useful for us to examine significance of one of the major characteristics of exile, namely that the Jewish people being spread out, throughout the world.

The Sages say that God did us a righteous favour by spreading the Jewish people throughout the world, perhaps to stop us from being annihilated, or perhaps so that we might attract non-Jews into the fold, thus in a small way redeeming the world.

But whatever the reason, Jews now find themselves throughout the world, and we now have Jews from all parts of the world, each Jewish community with it’s own unique customs and traditions that reflect elements and characteristics of the many different host cultures.

It could have theoretically been otherwise, a person can go to a new place and not let go of their accent, their particular way of doing things, instead of acclimatising and adopting the host cultures etiquette. Alternatively one might completely loose touch by embracing every aspect of that culture and thus loosing ones identity altogether.

But the Jewish people have miraculously managed to handle this delicate balance with some flare. They have been able to be Jewish and be completely part of the country they are in.

They are able to express their Judaism within the language and cultural paradigms of their particular culture. So much so that there are uniquely Jewish cultural laws and rituals that are binding on one community and country but not on another.

In so doing a Jew is able to redeem their corner of the Universe, by embracing their host culture using the unique cultural norms of that place to express their Jewishness.

There are of course two different ways to redeem something, from above and from below. Either by the imposition of Authority or from the Grassroots. The bottom up approach is by far the more healthy and successful.

The first approach may be limitedly successful, the people may submit to the authority, change and even become better as a result. However, there is a better approach, where the people themselves, from themselves and by themselves rise up to transform their world.

The Jewish people are part of this Grassroots movement to transform the world and reveal its innate sacredness and divinity, not by imposing their culture on the world, but by embracing each cultural idiosyncrasy and using it as part of their own unique expression of Divine service.

That is why now, when the Jewish people are spread throughout the world, in every corner of the world, in every country, each place worshipping God within the culture that they find themselves that the entire world is closer to being redeemed, now more than at any other time.

Each person revealing the unique Godliness inherent in that particular corner of the world, so that the world itself becomes a source and expression of God’s revelation, so that we can see that every part of the world, the entire world and every person in it, is a unique expression of God’s Being.

This is what it means ‘to make here the land of Israel’ – to reveal the holiness and sacredness of every part of the world, as Abraham said ‘Bless GodWorld!’

This is Moshiach Consciousness!

Adapted from Parshas VaYeShev 5752

“We have seen it proved in practice that the greater a person’s trust and the more he looks towards his future with joy, the faster do these things materialise.”

- Rabbi Menachem M. Scheerson

It’s very easy to focus on what wrong with the world – on how bad things are, on the many problems in our lives and the world. But continuing to focus on the problem doesn’t solve the problem – it just give it more life – more spiritual energy and ultimately makes the whole thing worse.

What we must to in order to change the world – into the world it was always meant to be – is to focus all our spiritual, emotional, intellectual, psychological, physical energy on the positive.

That is to move our attention away from the fear-mungering – towards the positively inspiring, spiritually enriching, life affirming all encompassing solution to the worlds problems i.e. Moshiach Now!

Not merely because things are bad, but because we sincerely want them to be good.

Focusing not only our minds but also our hearts, on anticipating, tasting, experiencing, feeling and living on a day-to-day basis what the world will be like when the Era of Moshiach becomes a historical reality for all of the inhabitance of the world.

When enough people (or even just one person?) – start to do this – and begin experiencing Moshiach Consciousness – the entire world will change.

Do something positive to Change the World – start to imagine and feel what it would be like to live in the Era of Moshiach.

Begin to live with Moshiach NOW!!!

On a practical level, this hopefully ensures that the food tastes ok, and if it need a bit more salt or curry power then you’ve got the opportunity to remedy it before the Sabbath.

However there is also a personal and spiritual element to this practice, and this is to anticipate the peace, holiness and redemption of the universal Sabbath before it has actually taken place.

That means that you are able and in fact strongly encouraged to taste and anticipate redemption, utopia in the present moment, before the coming of the Universal Utopia.

What this means is that you are actually able to starting living in a utopian state, even before any evidence for a greater scene is taking place on the global stage. Which is really the main idea of the Campaign For Moshiach Consciousness.

The way to do this is to use your imagination, and imagine what the world might be like if there was peace on earth. Moreover, imagine in detail what you own personal life would be like if there was peace on earth and anything was possible.

How would you feel? How would you be? What kind of life would you live?

Imagining a possible future in the present not only makes it more likely to happen but it also fills you body with feel good chemicals, ones that help you to change the way you feel, and the way you have programmed yourself.

By re-programming your internal chemical landscape your encourage new neural pathways to be born, and you help to actually create your future reality, not because you are a prophet but because you have begun to live in your future now. The change in you is more than just chemical it is electromagnetic and also quantum.

Moshiach is described in biblical prophecies both as a King (Melech) and a Prince (Nasi). These refer to different yet harmonized aspects within the personality of Moshiach.

He is called a King in respect to his ability to radically change the world , effecting unity , peace and the desire for the knowledge of G-d in all men. This ability will be a by product of his complete humility.

As a catalyst free from the negative aspect of ego, he will be a perfect vessel, containing and transmitting the highest revelations of Divine truth into reality. Experiencing this aspect of Moshiach will go beyond the framework of our intellect and all familiar forms of knowledge transmission, creating a world of universal peace.

Yet he will also be our Prince. This will be his primary role after bringing the world to tranquility.

In this capacity he will act as the teacher of all Men and Women in the most practical sense. A guide revealing the Divine secrets in a way that will be grasped through the doors of perception and intellect that we are accustomed to now.

This great composite, of teacher (modeled after Moses) and transcendent king (the unique quality of Moshiach), is found in microcosm within us.

These potentials open a path toward harmony between body and soul.  By tapping into our individual bond with G-d we can achieve a state where the body and ego no  longer obscure the meaning of our Divine soul , but in fact become tools of its expression.

Much as, with the full revelation of Moshiach, the world will no longer obscure the existence of G-d but become the greatest beacon of Divine revelation.

This helps explains an interesting phenomena.  With the Rebbe’s teachings as the 7th generation of Chabad Chassidus, the wellsprings of the Bal Shem have been fully revealed in great detail, nuance and abundance.

On the other hand, the modern era can be considered far from the highest peak of Divine revelation, such as when the Holy Temple was functioning. In some ways we live in times of unparalleled spiritual concealment.

These stark contrasts afford us the opportunity to actualize the aspects of Moshiach contained within us.

The great concealment’s provoke us to tap into our deepest connection to G-d.  We then persevere and transcend like a king. The abundant wellsprings allow us to study and express Divine truths with the more external facets of our identity, like Moshiach as a teacher.

By revealing the synthesis of Moshiach consciousness within we directly provoke the revelation of Moshiach both as king and prince to the world at large.

(Adapted from Likutai Sichot 35 parshat V’yigash, Sefer Hasichos 1992 parshat Chai Sara, Hadran on Rambam 1986 found in Likutai Sichot 27, Ma’amer V’nacha 1965)

In the context of explaining our progression toward a redeemed world the previous Rebbe taught the following analogy.

‘A king will reveal and release the treasures hidden away for generations in order to achieve victory in a contest of will. He will distribute these treasures to his generals and ministers in order that they in turn cast them to the men in the field who are the catalysts for victory.

Not for plunder or land (a metaphor for spiritual refinements and elevations known as Bi’ru’rim) will the king release these priceless objects but only for a matter touching the very essence of his identity. If it reaches him there, the king will even join in battle and risk himself to persevere.’

Netzach (perseverance) is a power of the soul. It is conjured by matters that provoke the very fiber of our being. Having the ability to effect our will and pleasure, Netzach is connected to the everlasting core of our identity.

The Rebbe revealed the details of redemptive fortune, opening the door to achieve an all-encompassing perseverance of Moshiach consciousness.

(Adapted from Ma’amer Basi L’gani 1950 , Ma’amer Basi L’gani 1962)

The Baal Shem Tov the founder of the Chassidic movement explained that each breath we take is a praise of God, ‘All that breathes praises God’. Similarly ‘with each and every breath a person breathes’ can be an acceptance and bringing of the Days of Moshiach.

Every instant of it ones life is bringing the days of Moshiach. That is, a person does not limit themselves only to those times when they thinks, speaks or does something to bring Moshiach. Rather the essence of ones life (‘your life’) is to bring the days of Moshiach.

Adapted from Sefer HaSichos 5752-1992 Volume 1 p.131

Explaining this cause and effect the Rebbe points out that Chabad Chassidic philosophy is a mechanism that takes the esoteric, obscure and hidden secrets of our Creator, as found within Judaism, and presents them in a ‘user friendly’ format.

This system is a foretaste and beginning disclosure of the Divine experience which will be perceived when Moshaich is fully revealed.

In this way Chassidus prepares and brings the world closer to a state of Redemption. As it is described in Isaiah 11:9 and underlined by the Rambam, “The world will be filled with the knowledge of G-d like the waters cover the sea.”

The proliferation of Chassidus in the modern age has been described by the Rebbe as a fulfilment of the condition described in the letter of the Baal Shem.

The Baal Shem Tov also taught that G-d creates existence anew every moment.

The Rebbe highlights this as an opportunity. We have each moment, to connect with our creator and move toward our spiritual goal. Each segment of time is of significance, no matter what happened in the past, to start anew and endeavor to become Moshiach Conscious, preparing for and hastening a world of abundant good.

(Adapted from Kuntris Inyano Shel Toras HaChassidus and Sefer Hasichos Parshas Korach 1991)

When we do this we also reveal the aspect of Zion in our corner of the world. We reveal this previously hidden dimension of reality, and we can literally see with our physical senses that the world is already redeemed, and that it is precisely in physicality and the stuff of the world that God Himself resides.

Adapted from Sefer HaSichos 5750- 1990 Volume 1 p.151

Tzemach (Blossoming) is one of the names Moshiach is called.

As it is put forth in the writing of the Torah , Zacharia 6:12 “Behold the man tzemach is his name.”

For additional insight into this name we have the following comments from Rabbi David Kimchi (commonly known as the RaDaK) who lived from 1160-1235 and is one of the premier commentators on the writing’s (Ne’veim and K’isuvim) of Torah.

It says in Isaiah 4:2 ” On that day the blossoming of G-d will be beautiful and honorable, and the fruit of the land will be pride and splendor for the remnant of Israel ”

Why is he (Messiah) called this name? Because at first the king Moshiach will be like a beautiful blossom.

The type that all who see it become happy, and when it turns into a flower they have greater pleasure from it and rejoice even more.

So too the King Moshiach. At first people will be happy with him. Then afterward when he initiates his ‘activity’ , scores victory over Gog and Magog and brings the world to peace and quiet – he will be lauded and viewed in splendor by all nations.

The Midresh in Eicha Raba 1:51 also says

We can say that Tzemach and Menachem (a name from the root ‘to comfort’) are the same name.

Since both of them in gematria (Biblical and Talmudic method of giving letters numerical values as a form of exegesis) equal 138.

Is there an answer?

Judaism has offered insight into the riddle of existence.

It holds every human being, without prejudice, as an essential agent of G-d within a Divine utopian plan.

This divine project will ultimately result in a vast change for good, for all of us, right here in the world we are familiar with.

Until recent history the details of Judaism’s universal message has been difficult to clarify and even harder to communicate.

The Lubavitcher Rebbe, leader of the Chabad movement, visibly and tirelessly campaigned for a revival in the spiritual observance of all men. He also decoded these mysteries as they are explained within the vast traditional sources of Judaism.

Together with his clarifications, he explained that we are extremely close to seeing a G-dly spiritual revolution and with it the Divine goal of true world peace.

He urged us to prepare and that itself will hasten its complete onset.

I hope to assist in providing some of the traditional rabbinic literature and the relevant highlights of the Rebbe’s works, which would help make the details of the Rebbe’s teachings’s clear and accessible.

It will also be my ambition to reduce the complexity and difficulty within these sources, without diluting their nuanced content.

The identity of the messiah and the process of how the redemptive revolution unfolds is an important and relevant matter, with good coverage in the traditional sources and the Rebbe’s works.

I will also try and assist with this material, which will hopefully shed light on these topics. At the same time I feel it is very important that these aspects not distract us from the task at hand.

That the time is now to live with a consciousness of Moshiach and the world of good he will bring in, simply because it’s almost here.

If you have any questions or suggestions please feel free to let me know.

Eli Soble

Usually it’s the other way around – a website/ company decide that it would be a good idea to create a facebook group – but purely from the overwhelming support and enthusiasm for the idea – of a Campaign For Moshiach Consciousness – we’ve given it an actual blog driven website.

If you’d like to get involved with the Campaign – please get in touch via our facebook group – found here.