One of the unique aspects of Chassidus is that it generates the potential to see every entity in a larger scope. An entity or an idea is appreciated, not only for its individual message, but as a part of a more inclusive whole.
The Rebbe Shlita gave expression to this quality in his sichos on Shabbos Parshas Eikev. He focused on a unique development, the publication of the Tanya in Braille, emphasizing the important breakthrough it represented -- bringing the teachings of Chassidus to a group of people who never previously had the opportunity to taste this spiritual knowledge. Nevertheless, beyond this important dimension, this development can be seen as part of a process of yet greater scope.
We are nearing the Era of the Redemption and this act, spreading Chassidus to individuals who could not appreciate these teachings independently beforehand, is both a foretaste of and a catalyst for the coming of this era. And in that spirit, the Rebbe encourages us to continue this pattern, to "live with the Redemption," to conduct ourselves in its spirit, and in this manner, precipitate its coming even sooner.
Certain events which are noteworthy in their own right carry even greater significance when considered in the context of a situation of larger scope. Recently, a new printing of the Tanya was brought to this building, the Previous Rebbe's shul and house of study.
The Tanya, which is described as "the Written Torah of Chassidus,[180] has been reprinted many thousands of times, in different cities all over the world. The Baal Shem Tov taught that the coming of Mashiach is dependent on "the spreading of the wellsprings of Chassidus outward."[181] In the Era of the Redemption, "the knowledge of G-d will fill the earth as the waters cover the ocean bed."[182] And to prepare for this revelation of G-dly knowledge, it is necessary to spread G-dly knowledge, the teachings of Chassidus, throughout the world at large. When seen in this context, the printing of the Tanya in these different cities is significant, for it has transformed those cities into "wellsprings," centers and sources for the spreading of Chassidus.[183]
The new printing of the Tanya mentioned above is unique, however, for it represents the spreading of the teachings of Chassidus to a group of people who had no potential to study these teachings previously. For this Tanya was printed in Braille, the method of printing used to allow the blind to "read."
Despite great efforts in the past to spread Chassidus throughout the world, never before have the blind had the opportunity to study Chassidus themselves. In recent generations, Chassidus has been explained in greater depth and breadth and these explanations have been communicated to people from different backgrounds and walks of life in many languages. Unfortunately, however, the physical handicap of the blind prevented them from reading these texts independently. And now, this printing gives them such an opportunity.
The significance of this printing is magnified by the fact that, as mentioned above, the Tanya is described as "the Written Torah of Chassidus." Just as the Written Torah includes the entire Oral Law, for "there is no teaching which is not alluded to in the Torah,"[184] so too, the Tanya includes in seminal form all the teachings of Chassidus revealed afterwards.[185] Thus this printing of the Tanya makes the totality of the teachings of Chassidus accessible to these individuals.
There is an intrinsic connection between the blind and the study of Chassidus. Chassidus, the medium in which Pnimiyus HaTorah is revealed in the present age, is referred to
[186] as "the Light of the Torah." Similarly, in Lashon HaKodesh, "the holy tongue," it is common to describe the blind using the euphemism sagi nahor, which means "of great light." And indeed, historically, we have seen a connection between the two. One of the great sages of the Kabbalistic tradition, Rabbi Yitzchak sagi nahor,
[187] was a blind man.
There is also a connection between the blind and the Future Redemption, because in that era the dimension they possess which is associated with "great light" will be revealed. At that time, G-d will heal the entire world and the blind will be healed first.[188]
(The significance of the blind becoming sighted is also connected to the revelation of the "knowledge of G-d" in the Era of Redemption. Mashiach will teach the people using the power of sight[189] and thus, this faculty will be necessary to appreciate the new dimensions of Torah knowledge that will be revealed at that time.)
The study of the Tanya by the blind will hasten the advent of this era, for this represents an opening of an entirely new sphere in the spreading of the teachings of Chassidus. And in this context, we can appreciate the greater significance of this printing.
Mashiach's coming is long overdue; "All the appointed times for the Redemption have past."
[190] Furthermore, from the perspective of the Jewish people, we have already completed the spiritual service demanded of us. To borrow a phrase from the Previous Rebbe, "We have even polished the buttons,"
[191] for the teachings of Chassidus have been presented in a manner in which they are accessible to every Jew.
The printing of the Tanya in Braille thus reflects the nature of the spiritual service required in the present age -- making the teachings of Chassidus accessible to others who for various reasons have not yet been exposed to them. And in doing so, there must be a consciousness that these teachings are a foretaste of the revelation of "the knowledge of G-d" in the Era of the Redemption. Moreover, a study of these teachings will lead to that revelation. In this manner, studying Chassidus reflects our efforts to "live with the Redemption," and make the Redemption an active force in our daily conduct.
The above concepts are particularly relevant in the present month, the month of Elul, when it is customary to review and take stock of our spiritual service in the previous year and in this manner, prepare for the new year to come. This stocktaking should also focus on the imminence of the Redemption and on our efforts to make the Redemption an actual reality.
A Jew has the potential to arouse himself, to arouse others, and to arouse G-d, Himself, as it were. According to all the signs given by our Sages,
[192] and definitely in the light of the miracles which we have witnessed recently, the ultimate Redemption should have come already, and in this present year. For the miracles described in the Yalkut Shimoni
[193] are to take place in "the year in which the King Mashiach will be revealed."
We must cry out Ad Masei, "Until when must we remain in exile?" And furthermore, this outcry must be coupled with actions that grant us a foretaste of -- and thus precipitate -- the Era of the Redemption.
And these efforts will doubtless bear fruit, particularly in the present time. The month of Elul is a time when G-d accepts the requests and grants the wishes of the Jewish people. And surely this is an appropriate time for Him to grant our truest and most essential wish -- that the Redemption come about immediately.
Notes:
- (Back to text) Igros Kodesh of the Previous Rebbe, Vol. IV, p. 261 ff.
- (Back to text) See the letter from the Baal Shem Tov to his brother-in-law, R. Gershon Kitover printed at the beginning of Kesser Shem Tov. See also "The Essence of the Teachings of Chassidus," in which the connection between the spreading of Chassidus and the Future Redemption is explained at length.
- (Back to text) Yeshayahu 11:9, quoted by the Rambam at the conclusion of his discussion of the Era of the Redemption in the Mishneh Torah, Hilchos Melachim 12:5.
- (Back to text) See sichah of Parshas Bo 5744, and the essay on "The Printing of Tanya," Vol. 19, pgs. 113-119.
- (Back to text) Zohar, Vol. III, 221a.
- (Back to text) Furthermore, the final portion of the Tanya, Kuntres Acharon, is an explanation of certain passages found in the previous four portions of the Tanya. In this it resembles the Oral Law which is an explanation of the Written Law. Indeed, there is a close similarity between this fifth portion of the Tanya and the Book of Devarim, which is called Mishneh Torah, a restatement of the Torah, and thus shares a connection with the Oral Law.
- (Back to text) See Yerushalmi, Chagigah 1:7, and commentary of Korban HaEdah.
- (Back to text) See Sheimos HaGedolim and also Recanati, Parshas Vayeishev.
- (Back to text) Midrash Tehillim 146; see also Yeshayahu 65:35 and Bereishis Rabbah 95:1.
- (Back to text) See Likkutei Torah, Tzav 17 a,b.
- (Back to text) Sanhedrin 97b.
- (Back to text) Sichos of Simchas Torah, 5689.
- (Back to text) See the conclusion of Tractate Kesubbos.
- (Back to text) Vol. II, sec. 499, commenting on Yeshayahu 60:1 with reference to events having worldwide repercussions in the Persian Gulf.
1. The difference between the words Ani and Anochi is the Hebrew letter Chof (ï). Chof is associated with the Sefirah of Kesser, the source for the potential of greatness and exaltedness.
23rd Day of Menachem Av, 5751