Finding a Geulah-Life of Bliss & Joy, In a Place Called Golus

MyLife Essay Contest 2018

In this essay, I would like to analyze the concept of “Daas” (lit. knowledge), as explained in Chabad Chassidic philosophy; and how through developing the quality of Daas, one can achieve a life of utter bliss and tranquility, free of any feelings of anxiety, depression, helplessness and insecurity. Concepts that we will come across in this essay also include Giluy ohr ein sof; Golus vs. Geulah; Shem Elokim vs. Shem Havaye. The thoughts being discussed here are based primarily on a Maamor of the Rebbe Rashab entitled Viyodaata Hayom 5657, Kuntres Eitz Hachaim, and a number of Sichos from the Rebbe of the years 5751-5752.

About ten years ago, Sarah Katz(1), an elderly woman, suddenly fell ill. Her husband Reb Moshe, an old and fragile man in his own right, made it his business to be there for her 24/7, always at her bedside helping her with whatever she needed.

After many months, this started taking a toll on Reb Moshe’s own health. realizing this, his children suggested to him: “Ta, maybe you can come to us for Shabbos; come visit the ainiklach…”.

Reb Moshe would love spending Shabbos with his grandchildren, but he would tell himself: how could I? who would be there for her? how could I leave her alone like that?

His children would not give up; every Shabbos they would try, “Ta, please come…” but to no avail, Reb Moshe just couldn’t.

At a certain point, things got so bad that Rebbitzin Katz had become hospitalized. Reb Moshe would spend every single Shabbos in the Hospital.

One particular Shabbos, his children decided; enough is enough, this time they are not giving up. “Ta, this Shabbos, you must come”. They begged and begged… and begged.

Finally, Ta had agreed, Reb Moshe spent Shabbos with his grandchildren in Lakewood.

That Shabbos, Mrs. Katz had passed away.

***

Needless to say, Reb Moshe is utterly heartbroken. His pain is indescribable…

How could I have made this mistake? I should have never given in; if only I would have stayed… there’s no way I can forgive myself for this…

***

Who can comfort a man going through such pain and suffering?

The life of a Jew: A confusing life of paradoxes

As Chabad Chassidim, we’ve always been taught of a rule: What we feel is based on the way we think and believe.

To illustrate this: If I feel lost and helpless, it’s probably because I really think and believe that I’m not a capable person. However, if I start thinking and believing in myself as a capable and competent person, then I will not feel stuck anymore.

As a Chabad Chossid, I will dare to challenge(2) this “rule”:

• What we believe:

As Jews, we believe full-heartedly that:

1. Hashem is the only Power.
   Only Hashem has “the capacity and ability to direct or influence the behavior of others or the course of events”(3). Every detail of my life is directed by Hashem for a purpose which is only for my best interest. Nothing can/will ever happen to me if Hashem didn’t/doesnt want it to happen(4).
2. Hashem Empowers me.
   I have whatever it takes to make the next minute of my life the most “lived” moment I’ve ever experienced(5). A moment in which I can and will fulfill my g-d given purpose of making myself and my environment a place where Hashem feels at home. To live a life/environment of Torah, Mitzvos, Goodness, and kindness(6).
3. Purpose: I can do the here and now.
   My Life, with all my unique and extraordinary past life experiences, is a place only I can infuse with G-dly energy. Nobody else can accomplish the mission G-d has entrusted Me with. If I fell really low (making it harder for me to get up), it must have happened only so that my standingup will be more real, and more intense. In such a way that I would have never experienced had I have never fallen(7).

Although we believe in these ideas, we may not always seem to feel this way; as illustrated below.

• What we feel:

Many times we may find ourselves feeling:

1. Other powers interfere with that of Hashem’s
   Besides for Hashem there are other powers (myself/others) who may have shaped me into the person I am today. I may therefore be upset-at/afraid-of myself and at those who hurt me – I may often tell myself:
   – If only I would not have gone through this experience.
   – If only I would not have been created-with/developed-over-time this specific challenge, emotional-dysfunction, or limiting character trait.
   – If only I would not have experienced the wrath of my own decisions and the decisions of other evil people.
2. Others empower/energize me
   Besides for Hashem there may be other powers that may make me feel energized. When I lack these other energizers, I may end up feeling stuck and not being able to move forward. I perhaps may feel stuck because I am not getting what I so badly NEED. My list of needs may include:
   – The Validation/approval of this person/others.
   – The love/help of this person/others
   – The ability to shine in a way that’s exceptional. The ability to be better than this person/others.
3. I need a tow truck
   My terrible and tragic past life experiences and failures may pull me down and hold me back from standing up, moving forward and driving a great day.

Why is it that we may find ourselves suffering from this paradox? Don’t we believe that every part of our life is directed entirely by Hashem…? Don’t we believe that Hashem gives us everything we need in order to accomplish that which needs to get done…? Of course we believe! In fact, we say it three times a day in Krias Shema “Shema Yisroel, Hashem Elokeinu, Hashem Echad!” (= Listen up Yidden! Hashem is the only power which can make things happen and Hashem is MY g-d, empowering me with an endless source of energy).

So why is it that we might not feel this way?

Here’s where the idea of Daas comes in…

The Chassidus definition of Daas

Daas is one of three stages in the mind’s process of understanding a given concept or perspective. The three stages are (1) Chochma; (2) Bina; and (3) Daas.
The Alter Rebbe explains(8) how these three levels apply in the process of getting to know the truth about Hashem:

1. Chochma is when we just “know of the information”; we kind-of know the fact that Hashem is the only power – in a way that the information still has no tangible significance to us.
2. Bina is when we get a better understanding of this truth; the idea that Hashem is the only power begins to sort of “register”.
3. Daas is when we develop a real intimate-understanding of the idea. It is when our awareness of Hashem penetrates our systems and totally resonates within us.

Daas is when we are so profoundly connected to that which we know, that we actually experience it on a personal level. The idea has a constant relevance and real application in our lives.

Diagnosis of our condition: DDD

Now that we’ve been introduced to the three mind-stages of Chochma Bina and Daas, we can get a better picture of what’s going on inside of us. We might know about Hashem on the level of chochma, and perhaps even bina. However, we are not profoundly and constantly experiencing that which we know; we don’t have the quality of Daas!

It’s no wonder then, that there’s a massive disconnect between that which we ideally believe and our for-real day-to-day living.

This condition is medically referred to as DDD: Daas Disconnect Disorder.

Recognizing the cause of DDD, will help us determine its cure.

What causes DDD?

So why is it that many find it so hard to become intimately-aware of the fact that Hashem is our only power?

This is because we live in a world where there is no Giluy ohr ein sof (lit. revelation of the light of Hashem).

What does “revelation of Hashem’s light” mean?

Just seeing sunlight tells us that there’s a sun generating that light. The same is with the light of Hashem; experiencing (i.e. revelation of) the light of Hashem, is when we understand and live by the fact that every detail in our lives is being generated and directed by Hashem.

However, when the light of Hashem is hidden (i.e. the idea of our lives being generated and directed by Hashem is not openly and naturally felt and realized), then we start thinking that we/others are our powers.

Thinking of ourselves/others as powers that make things happen may cause us to fall into:

• Depression: I have failed so many times; I must be a failure. My life has-been-ruined/is-being-ruined by so many incompetent people/powers; this presents a horrible taste of the past, an intolerable picture of the future and a perfect setup for depression.
• Anxiety: My past/future success/failure is up to me; who knows if I will succeed? Besides, who even knows if I did/said the right thing? Who knows if I will get everything I need and who knows if we’ll even make it there on-time?
• Self-pity: I’m a victim of anxiety/depression and I can’t help it. What a nebach I am.
• Insecurity: I failed/fail so many times. There’s no reason to think I will suddenly break this tradition of mine; I therefore feel very insecure about myself.

The Chassidus description of this condition is: Golus/Darkness. (The Rebbe many times referred to Golus as Choshech kaful u’mechupal; otherwise also known as DDD: Double Dense Darkness). This is due to the fact that the one underlying definition of Golus, is(9):

A perception of reality(10), in which the light of Hashem is hidden(11); (i.e. a state of mind that lacks the blissful awareness of Hashem as it’s only power).

To summarize:

The reason one may suffer from the Daas Disconnect Disorder is because of the Double Dense Darkness; i.e. the idea of Hashem as the “only power” is not naturally felt and realized; making it a concept which is hard (if not impossible) to relate to; never mind intimately. One may then easily feel upset-at/afraid-of oneself/others as incompetent powers in their lives(12).

So are we stuck? Is there no way out of this? Are we forced (by virtue of the way Hashem created our lives) to lack the quality of Daas; and consequently live in misery? Are we forced to be limited by our fake-news Golus perspective-of-reality; in which people and things are what makes things happen?

What cures DDD?

Chassidus teaches(13): although the world naturally runs on the hiddenness of Hashem’s light, as Yidden we are never confined by that darkness. We have been given the greatest gift of all – the gift of being able to access light. An infinite amount of light.

“Ki Ner Mitzva V’Torah Or”. Every word of Torah that we learn showers us with an infinite amount of G-dly light and energy(14). Doing a mitzvah brings us into a world where we have an easier time seeing past the fake-news reality and finally begin actively realizing the power of Hashem, in every detail of our lives(15).

One may ask:

I have committed a tremendous amount of Mitzvos, I have also learned an incredible amount of Torah and I have yet to experience all this awesomeness…?

A prerequisite for this treatment to work

Perhaps it is for this reason that Chassidus puts a tremendous emphasis on the fact that Torah is חכמתו רצונו של הקב”ה and how important it is to remember this when flying through those pages of Gemara. Because if we have other ulterior motives and agendas, e.g. feeling accomplished, or climbing the ladder of greatness; not only will our learning not cure us of DDD, but it can g-d forbid increase the illness(16). The same is with Mitzvos. We have to remember how every Mitzvah (which comes from the word , צוותא which means connection) is about forming a connection, i.e. relationship with Hashem.

Learning Torah only because this is what the system tells us to do and fulfilling Mitzvos only because we were brought up this way, will not necessarily allow us to appreciate the light which our Torah and Mitzvos inherently carry(17).

However, the moment we recognize and appreciate the power of Torah/Mitzvos; i.e. how they connect us with Hashem and how they reenergize us with his G-dly infinite capabilities, we can instantly(18) achieve total transformation in our perspective of reality. We can immediately enjoy a life and world in which Ein od milvado is felt and seen as an absolute fact. (In the terms Chassidus uses: We can finally experience Giluy Ohr ein sof). This will inevitably change the way we think; and consequently, the way we feel, speak, and act.

Approaching Torah and Mitzvos in such a way, basically means that the only thing that matters in my life (and consequently; my only agenda in the study of Torah and fulfillment of Mitzvos), is establishing a relationship with Hashem, and establishing this relationship is the only thing that will make me feel great.

But here’s why doing this is so difficult(19):

Why this prerequisite is seemingly unobtainable

Simply put:

What if I’m a person who may also care about other things? (what others may think of me, the way I look, the validation/approval of others, etc.).

What if I’m a person who other things may also make me feel good? (having money, living in a nice home, feeling accomplished, the feeling that I can shine in a way that’s exceptional and that I am better than others in certain areas etc.).

So how do I remain “tuned-in” to the true message of Torah and Mitzvos? How do I constantly remind myself that Hashem is the only power and that nothing matters to me, other than strengthening my relationship with Him?

Here’s what makes matters worse:

The force which is generating all those other needs and dependencies is something I unfortunately can’t even get rid of. My fake-news-agency who constantly report on “other powers”, i.e. other things that also matter to me is an integral and inseparable part of who I am!

Guess what, it’s is my VERY OWN NEFESH HABIHAMIS! (Who similar to an animal, has a hard time relating to(20) abstract concepts like “Hashem”, “only power” “etc.).

Good news: Chassidus not only teaches us the proper way of learning Torah and fulfilling Mitzvos, but it also offers and provides the proper tools we can use to obtain a Hashem-Oriented-Life/Judaism.

The definitive Tool for obtaining this prerequisite

Before getting into the teachings of Chassidus, I feel it is important to share a general insight regarding the lives of the authors of Chassidus:

Our Rabbeim, see the world only from a real perspective of reality. To them, there is no fake-newsagency(21).

It is because of this, that:

1. They see every inch of the world and our lives being directed and powered by Hashem. (which equals: The idea of developing a relationship with Him, as the only thing that matters in our lives(22)).
2. To our Rabbeim, no challenge would ever exist if it wasn’t possible to overcome. This is since nothing in a world created/directed by Hashem can possibly serve as an obstacle from carrying out his master plan. [If Hashem does put us through a challenge, it is obviously here only to strengthen us, by putting us in the position where we need to pull out deeper g-dly capabilities of which we all enjoy access(23).
3. When they see a seemingly helpless individual, they automatically look right past his/her external deficiencies and the only thing they see, is a precious Neshama created by Hashem, with a unique mission and purpose only he/she can fulfill(24).
4. While we at times see the world as a terrifying jungle, they see it a blissful garden etc(25).

This perception of reality, in which Hashem is the only Power, is the perspective of reality which is conveyed(26) in arguably every Chassidic Discourse, Talk, Letter, Manuscript and encounter.

This is why the study of Chasidic teachings (which have been taught coming from a G-dly perception of reality), enable us to also begin getting a taste of this blissfully-energizing perspective, making Chassidus the definitive cure(27) which will finally allow our Torah and Mitzvos to begin working as an immediate treatment for DDD.

To clarify this, I would like to share an example where I felt this to be true:

An example in which Chassidus provides a paradigm shift in our perception of reality – causing a paradigm shift in our emotional reality

In Viyodata 5657, the Rebbe Rashab expounds on the Posuk in Devarim(28): . וידעת היום והשבת אל לבבך כי ה’ הוא האלקים (lit. and you should know today, and take it to heart that G-d is G-d).

Havaye and Elokim, are seemingly both synonyms for the same exact thing – G-d. However, the Rebbe Rashab teaches, that upon deeper analyzation, one will find that not only are they not synonyms of each other, but on the contrary, they present polar opposites:

Havaye is a manifestation of the divine capability to be openly seen, felt and experienced. It is this divine capability which is used when performing supernatural miracles. These are miracles that tell the onlooker that there must be a greater power which makes things happen, because according to the rules of nature, this event would have never taken place.

Elokim is a manifestation of the divine capability to be present and yet to remain hidden; not-openlyseen, felt and experienced. It is this divine capability which Hashem uses to create the world in a way where the power of what makes things happen, can be easily confused with nature and human efforts.

The Rebbe Rashab teaches: We have to realize and begin to appreciate that Havaye Hu Elokim! In essence, there is no real difference between the two; in reality it is only Hashem making everything happen. The only reason we don’t see it this way, is because the g-d’ly flow of energy comes through the channel of Elokim. Thus, making the truth about the only power something that is up to us(29) to realize!(30)

Here’s an analogy I once heard, that will G-d willing, better illustrate the profound positive impact this little Chassidic thought can/will have in our daily living:

Mommy wants to make a puppet show for her two-year-old Channe’le. She starts by going behind the curtain, stuffing her hand in that big chicken puppet. The show begins with mommy making each and every chicken-noise one can only imagine. Instead of this being amusing and entertaining, little Channe’le is frightened and terrified. She begins to cry. Realizing this, mommy jumps back and quickly shows her crying two-year-old how it was mommy making those sounds. It was mommy making the chicken move. It was all Channele’s loving mommy. There is therefore nothing to fear. Seeing this, the tears are immediately wiped away.

The application of this thought:

When we encounter an experience which makes us feel upset-at/afraid-of ourselves/others; as an incompetent power in our lives; or, when we start thinking that our past/future successes/failures depend on us/others as powers in making things happen, let us not be confused. Let us realize, understand and become intimately-aware:

No, there are no other powers. Nothing else exists other than Hashem and his divine master plan.

The mere fact that I can even think there are other powers – is a divine created state and perspective. It is a manifestation of g-dly capabilities. The purpose of this is not that I G-d forbid fall prey and gullible to this myth, but rather, that I entirely debunk it from its roots. So that the experience of g-dly energy in my life and in my surroundings will be the product of my own work and efforts.

A past, present and future; redefined

Believing this becoming Intimately-aware of this little truth of Havaye hu Elokim, will completely redefine our past, our future and most importantly, our present; as will be explained and illustrated below:

• My past:
  The way I am today, with all my current shortcomings, is exactly the way Hashem wanted me to be like, right now. My every past life experience was one that Hashem wanted me to have been through. No, there are no other powers that have interfered in the G-d’ly master plan.

To further illustrate this, it is important to finish the story which we began in the very beginning of this essay:

How the Alter Rebbe removed mountains of misery from Reb Moshe’s shoulders

Reb Moshe can’t forgive himself for having left his wife alone that Shabbos; thus feeling responsible for her death. His pain is intense; his misery is intolerable.

How could I have made this mistake? I should have never given in; if only I would have stayed… there’s no way I can forgive myself for this…

A Chabad Shliach (whom I am blessed to personally know) was amongst the many who came to offer solace to this heartbroken jew.

“Reb Moshe,” the shliach said after hearing his story, “there’s a saying from the Alter Rebbe which goes like this: ‘Volt ich, Zolt ich, is Kfira in Achduso yisborach’”. [= I Should have, I Could have, is Kfira in Hashem].

When hearing this, Reb Moshe’s eyes lit up. In one second, mountains of misery had been removed from his shoulders. Having grown up with the concept of Emuna, it only took that short Vort for him to “get it”, and for the concept to “click”:

You know why I wasn’t there in the hospital that Shabbos? because Hashem didn’t want me to be there. it wasn’t because of my children. it wasn’t because of me. it was pre-orchestrated from Hashem(31).

• My future:
  The outcome of my efforts is only in the hands of… Hashem. I will do my part, to the fullest. However, the rest is totally up to the one who has the power and capacity and ability to direct or influence the behavior of others or the course of events. What will end up happening is only what Hashem wants should end up happening. I’m certain this will be the best imaginable revealed goodness, only G-d can provide me with(32).

To further illustrate this, I would like to share a glimpse of a handwritten note(33) (interestingly, partially written in English), where the Rebbe writes to a woman who apparently was suffering from anxiety:

The Rebbe’s prescription for anxiety and strain

Free translation: It is self-understood, that through intense and full-hearted meditation of the idea that every part of her [life], is an expression of the Divine-providence and that everything in the world is being directed by Hashem – at all times (it’s just that Hashem wants us to act and do whatever we can in a natural way, but not that we worry), if so, one can automatically eliminate any basis for worry whatsoever or strain and the like.

Perhaps we can now better understand, why the Rebbe Rashab says that when realizing this truth of Havaye hu Elokim in a way of Daas, we will no longer face anxieties worries and insecurities(34).

• My present:
  A redefined past, together with a definitively-promising future, clears the path of doom and allows the newly renovated space of here-and-now to be filled with infinite potential and joyous opportunity.

Back to paradoxes, diagnoses, causes, cures, tools, treatments and prerequisites…
All the above is just one example. One, out of an infinite amount of Chassidic teachings each of which help us realize more and more (each time in a deeper and more intense level(35)); that “Ein od milvado – Hashem is all that exists” – is actually true!

It thus follows, that becoming intimately-familiar with the concepts of Chassidus is the most effective tool(36) in placing our relationship with Hashem as – the single item on our list of priorities!(37)

Our attitude towards Learning Torah and fulfilling Mitzvos, will then experience a paradigm shift(38); enabling them to serve as the categorical treatment for our DDD.

[Warning! Considering DDD treatment? Considering making a Hashem-relationship your only priority?

Be aware of side-effects:

• Your eating will be only in order to maintain a body who can better serve Hashem (cutting out any destructive eating habits/disorders).
• Your going-to-sleep will be only in order to serve Hashem by being awake and present during the day (cutting out any unproductive-naps-born-out-of-laziness; resulting in saving days/hours of your life from pointlessly going to waste).
• Your involvement in business will be only in order to:

1. Fulfill the Mitzva of going out to work so that it should look like your livelihood is coming to you naturally (cutting out any cheating, lying and dishonesty; stress, anxiety and lack of sleep).
2. Be able to fulfil the Mitzva of giving Charity (cutting out the need of so many important organizations to continuously annoy our civilization with dinners, raffles, auctions and campaigns of “all-or-nothing”).
3. Illuminate our work environment with the light of Torah and positivity (cutting out dark working environments that are not illuminated with the light of Torah and positivity).

• Relationships will be built not on the premise of having our needs met; but rather on the foundation of being able to give and contribute; i.e. enhance the life experience of our partner. (cutting out the tragic need to heartbreakingly end a marriage in divorce).

Our every Human experience will thus take a paradigm shift; from being a distraction from our relationship with Hashem, to mediums that will further enhance it(39). From being mundane and boring, to becoming infused with meaning, productivity, happiness and purpose.]

***

Action is the main thing:

We now have our picture straight. Our past has been redefined. Our future is bright. We are ready to hammer down on the hear-and-now. What do we do? How do we just change from being stuck-in-themud, to become energized/up-and-running?

Practically speaking: 4 steps for a speedy an immediate recovery of DDD

Based on the above, there is a few tips for an immediate course of action which can be taken, as well as a plan for long-lasting transformation:

1. Did you know? Recovery is a possibility!

Sometimes, we can be so emotionally/spiritually hurt, to the point of despair(40). We may think of our lives as one which is doomed to failure, leaving no room for hope confidence and optimism.

Why is this?

Perhaps this is because we may forget about the mere existence of a deeper plane of reality; in which Hashem is really the only power. This may cause us to sub-consciously dismiss the notion that life with no misery and suffering is even an option.

Being exposed to the world from behind the veil of Shem Elokim serves as a great reminder(41) that nature has got its limits and the real power is only Hashem(42).

• Practical take-away:
  Before retiring at night(43), make it your business to read/watch a story in which the Rebbe’s guidance of increasing one’s Torah study and Mitzva observance(44) provided an unimaginable super-natural recovery/salvation45. This will give birth to the optimistic hope that we too can achieve an unimaginable super-natural recovery/salvation – of our own misery and suffering46.
  A great place to start with is the highly acclaimed Jem-film carrying the home-running title “A Glimpse through the veil”.
  [In the films description, the producers quote a letter penned by the Rebbe: “Miracles, and retelling the wondrous deeds of the righteous, uplift the individual, evoking a desire to shake oneself free from the mundane; they stir the soul — even one mired in the depths…” – The Rebbe, 1932].

2. Ner Mitzva v’Torah Ohr

No matter what we’ve been involved with till now, no matter what we may have ever experienced before this moment, Hashem has given us the opportunity to instantly break free and fill the next moment of our lives with infinite light, joy, and blessings. How…? Through Torah and Mitzvos.

• Practical take-away:
  Are you down, not-motivated, and feel like you’re running out-of-battery? Open a Chumash/Tehillim/Tanya and study the daily Chitas. Remember: Torah is the most direct way(47) of sharpening one’s brain and feeling accomplished reaffirming your relationship with Hashem. The same is with Mitzvos; keep in mind: You are experiencing an intimate-bond with your savior & life support. Take the opportunity to fulfill the Mitzva that comes your way; and infuse the ones you already do, with more soul, more ambiance and more passion.

3. Tefilah: Time to recharge and reenergize

Three times a day, we’ve been scheduled for an appointment with our life’s creator who has the capacity and ability to direct or influence the behavior of others, or the course of events. We can take advantage of this meeting to get more in touch with the Hashem-perspective of reality, in which nothing else exists besides for his (and therefore; our(48)) infinite potential and capability.

• Practical take-away:
  At the next prayer time (whether it is the morning, afternoon or night), don’t just say the words, think-about/internalize them as well. A great place to start is by using a Siddur with an English translation (The new “Weiss Edition Siddur with explanatory translation & insights” is highly recommended). Practicing this will bring us into a whole new world of prayer we may have never even experienced before (chances are, it may even become enjoyable!).

4. Chassidus, Chassidus, Chassidus!!!

Learning Chassidus will inevitably raise us to a plane of reality in which the idea of “Ein Od Milvado”, is actually seen as an absolute Fact.

This will help us jumpstart and reclaim a life in which nothing else exists/matters other than Hashem and the fulfillment of His G-dly mission.

• Practical take-away:
  Immediately establish a daily(49) study in Chassidus in general(50) and in the Rebbe’s Torah in particular(51). Learning these subjects properly(52), will provide a real and long-lasting change of perspective. We will begin seeing the world (and all of its challenges) from the Chassidus perspective, leaving no room for any negative feelings of depression, anxiety, helplessness, and insecurity.

Entering our comfort zone, today – more than ever before

The Rebbe taught us that since we are so close to the Geulah – the time when the entire world will experience the bliss of realizing Hashem as the only power; we can begin living a Geulah-life to levels unparalleled in history.

Demonstrating this, the Rebbe often focused our attention to extraordinary global transformations(53) our generation was first to have witnessed. These include:

• Throughout our entire history, decrees and persecution against Learning Torah and the fulfillment of Mitzvos have always been part of the very fabric of our society. Today, this has changed. Not only do the nations of the world not persecute us, on the contrary, they actually support the learning of Torah and the fulfillment of Mitzvos(54).
• Ever since our world was young, wars and bloodshed had always been a natural part of political life. Today, a nation who lifts a finger against another is openly criticized and condemned(55).
• In Tanach(56), France is referred to as the worst of “darkness” our world has to offer. In describing the impact Geulah will have on the world, the Navi explains how even France will experience total transformation. This prophecy, says the Rebbe, is beginning to unfold, considering the fact that France today hosts an incredible amount of Torah centers, Yeshiva’s and synagogues(57).

Let us stop and reflect(58):

Nations of the world have already been impacted. The worst of darkness has been illuminated, the light of Hashem is manifest and accessible today more than ever before(59) and it is here for me to access(60); for me to begin experiencing, and for me to become intimately-aware of(61).

It’s not that the Rebbe demands that we leave our comfort zone… No! life is by no means comfortable in a state of Golus. On the contrary, our loving Rebbe(62) cordially invites us to enter our comfort zone. It is up to us(63) however, to accept(64) this invitation.

Learning more about the Rebbe’s vision of Geula(65) can serve as real motivation(66) to wake up from the dream of Golus, and begin experiencing utter bliss and joy, empowered and energized with G-dly infinite potential –(67) .ולכל בני ישראל הי’ אור במושבותם

In conclusion

Rebbe! Today we resolve to take the leap of faith and accept your invitation(68); with confidence and dignity, we will jump up to the rooftop of the Beis Hamikdosh(69) and begin seeing our lives together with you, from that blissful and fearless view of reality.

Thousands are beginning to find meaning and clarity in all areas of their lives thanks to the utopian reality of truth so visibly portrayed in your Torah(70). Today we stand determined to join this rapidly growing(71) population. With both pride and humility, we will bring your vision of Geulah to every corner of the globe and every inch of civilization(72).

But Hashem, AD MOSSAI!! Bring on the day when “All that has been made will intimately-know that You have made it; everything that has been created will finally understand that You have created it; and everyone who has the breath of life will declare that the Lord, G-d of Israel, is King and his kingship has dominion over all(73)”. The time when “all of flesh will see that it is the mouth of G-d that spoke(74)”; Hashem, we just can’t wait to finally see you, “Let our eyes finally experience your return to Zion with mercy(75)”; our tears of fear and pain will then become those of joy and happiness(76), “for the land will be filled with the intimate-understanding of its creator like water fills the ocean bed(77)”, ” ,”כי מלאה הארץ דעה את ה’ כמים לים מכסים may it be Teikef Umiyad Mammosh!

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1. Real names have been omitted.
2. [And then obviously reaffirm,].
3. The Google definition of Power.
4. See Devarim, 6:4.
5. Devarim, 8:18.
6. See Tanya, Ch. 36-37.
7. Sefer Hasichos 5752 vol. 2 Parshas Ki Sisa, Ch. 7, p. 430.
8. Tanya, Chapter 3.
9. See Sefer Hasichos 5751 vol. 2, Parshas Tazria Umetzorah Ch. 7; Ibid. Parshas Acharei-Kedoshim Ch. 2-4.
10. See Likutei Sichos vol. 1 Parshas Miketz, p. 85; See also Toras Menachem Hisvaaduyos, 5744 vol. 4, p. 2212, (quoted below part two of note 18).
11. All other exciting prophecies that we were foretold, are but mere consequences of Giluy ohr ein sof. For further reference, see Likutei Sichos vol. 37, p. 79.
See also Sefer Hasichos 5751 vol. 2, Parshas Acharei Kedoshim, where the Rebbe points out how this is even hinted in the word Geulah: The Hebrew word for our life in Exile is גולה, while our life in the end of times is defined as גאולה. Both גולה and גאולה share almost the same exact spelling besides for one letter: .א
This only comes to show that the most fundamental change which will take place in the end of days is the fact that the truth of Hashem (hinted in the letter א – which represents אלופו של עולם – the master of the world) will be seen in every detail of our lives and in the world around us. Everything else, i.e. all the other amazing prophecies are all but a direct outcome of this fundamental change which will transpire in the end of days. 12. See Tehilim 30:8, ” הסתרת פניך הייתי נבהל ” = You have hidden yourself from me, I have thus become afraid. See also Tehilim 100:2-3, how can we obtain true joy and happiness – עבדו את יהוה בשמחה באו לפניו ברננה ; when we become intimately aware: דעו כי ה’ הוא אלקים הוא עשנו ולא אנחנו עמו וצאן מרעיתו = it is G-d who is our power; he has made us, and we are the sheep of his flock.
13. E.g. Farbrengen 14 Adar 5723: דער רבי דער נשיא האט געזאגט: אז אין גלות געפינט זאך מער ניט ווי דער גוף, און די נשמה איז מלכתחילה אין גלות ניט געגאנגען. און קיינער איז אויף איהר קיין בעה”ב ניט .איז לכאורה דא רעדט זיך וועגן דעם גוף..? בשעת ער וועט איינשטעלן זיין לעבן אז ניט דער גוף וועט געוועלטיקן אויף דער נשמה, נאר די נשמה וועט געוועלטיקן אויפן גוף, וועט דעמאלט נישט די נשמה נגרר ווערן – נאך שלעפן זין נאכן גוף, און שטעקן אין גלות, נאר זי וועט ארויסנעמען דעם גוף פון דעם גלות: און פונקט אזוי ווי די נשמה

איז “עבדי אתם – ולא עבדים לעבדים”, איז אט אזוי וועט עס ע”י הממשלה ושליטה אויפן גוף וועט זי דעם זעלבן זאך אויפטאן מיטן גוף, אז דער גוף וועט אויכעט זיין עבדי אתם ולא עבדים לעבדים.
14. See Tanya Ch. 5.
15. See Hayom Yom 23 Shevat.
16. See Kuntres Eitz Hachaim Ch. 12 where the Rebbe Rashab speaks of this in very strong terms: ובכ”ז ודאי תורתו היא בבחי’ סמא דמותא ממש ר”ל . . נעשה יש גדול מאד ע”י עסק התורה שלו בגאוה וגסות הרוח ביותר ומתעבה ומתגשם מאד בנפשו וגופו (כי היא המביאה אותו להתענג בתענוגי בנ”א כו’).
17. See Likutei Sichos vol. 1, Parshas Vayechi, Ch. 7, p. 105.
18. See Likutei Sichos Vol. 2, p. 349 where the Rebbe explains how breaking free of one’s limitation can happen instantly: “דאס אליין, דער שטעלן זיך דאווענען, נאך איידער ער דאוונט, נאך איידער ער האט אנגעהויבן זאגן הודו, אדער מה טובו, נאר דאס אליין וואס ער טוט אן דעם גארטל און שטעלט זיך דאווענען, דערמיט אליין גייט ער דאך ארויס פון זיינע ענינים, און ער ווערט מזוכך, דאס הייסט, ער גייט ארויס פון זיינע מיצרים וגבולים”. See also Toras Menachem Hisvaaduyos, 5744 vol. 4, p. 2212: למרות שברגע הקודם הי’ מונח בעניני העולם כו’, מ”מ, ברגע אחד יכול להתהפך מן הקצה אל הקצה, להתנער מהדמיונות דעניני עולם הזה ולבוא למציאותו האמיתית לאהבה את ה’ ולדבקה בו . . הן אמת שברגע זה נמצאים עדיין בחשכת הגלות ממש, אבל אעפ”כ, מכיון שכללות ענין הגלות הוא חלום שענינו חיבור הפכיים הרי ברגע אחד יכול המצב להתהפך מן הקצה אל הקצה, היינו, שיוצאים מחלום הגלות ובאים למציאות אמיתית גאולה בפועל ממש!
19. [At least on a long-term and consistent basis].
20. [unless they are brought down and translated in a very relatable and tangible way].
21. They, being comprised of a body and soul, still however intimately understand those of us who do suffer from this news outlet. See Likutei Diburim vol. 2, Likut 18, Part 3, Ch. 39-48; Sefer Hasichos 5751 Parshas Tzav; Sefer Hasichos 5752 Parshas Chaye Sarah.
22. For further reference, see the 39 volumes of Likutei Sichos, 12 volumes of Sefer Hasichos, 6 volumes of Sefer Hamaamorim Melukat (edited public talks/Chassidic discourses of the Rebbe), See also the 30+ volumes of the Rebbe’s published letters – entitled Igros Kodesh, as well as the 100+ volumes of the Rebbe’s unedited talks – entitled Toras Menachem Hisvaaduyos.
23. See Sefer Hasichos 5747, vol. 1, Sicha 2 of Parshas Vayechi, Ch. 5-7, p. 264-266.
24. See Sefer Hasichos 5751, vol. 1 Parshas Vayechi, Shemos, Va’era, pp. 225-270. Ibid. Parshas Ki Savo; Sefer Hasichos 5752 vol. 2, Parshas Terumah. For further illustration, read also any of the “My Story – personal encounter with the Rebbe” publications.
25. See Farbrengen of 10 Shevat, 5732; Likutei Sichos vol. 5, Parshas Lech Lecha – Sicha 1, Ch. 7, p. 62.
26. See Toras Menachem Hisvaaduyos vol. 12, p. 221.
27. See Likutei Sichos vol. 1, Parshas Yisro, end of Ch. 9, p. 151: האט דער אויבערשטער מקדים געווען רפואה למכה, און האט מגלה געווען תורת החסידות, וואס פועל’ט א צעשטערונג און א פארוויסטונג אין דעם קראנקן טייל מציאות הישות.
28. Devarim 4:39.
29. See Sefer Hasichos 5751 vol. 2, Parshas Korach, Ch. 4, p. 653.
30. For further reference, See Sefer Hasichos 5752 vol. 1, Parshas Noach.
31. In the here-and-now, Hashem has granted us free choice (Devarim 30:19). However, if something has already happened; it was for sure intended to have happened. For more on how this does not interfere with freechoice, See Likutei Sichos vol. 5, Parshas Lech-Lecha; Sefer Hasichos 5752, vol. 2 Parshas Ki Sisa.
32. See Likutei Sichos vol. 36 Parshas Shemos, where the Rebbe explains how real Bitachon (lit. trust in G-d) includes believing not-only that Hashem is the only Power, but also, that Hashem will provide the most revealedgoodness imaginable.
33. Printed in Me’Otzar Hamelech vol. 1 (Published by Beis Moshiach Magazine, 5765) p. 87. 34. Sefer Hamaamorim 5657, p. 57: והנה כשיודע ויקלטו אצלו היטב הדברים הנ”ל, ממילא לא יניח דעתו ומחשבתו בעניני העולם ולא יטרד בזה כלל, כי אם כל דעתו ומחשבתו יהי’ בהוי’, בתפלה ותורה, ועסקי עניני העולם לא יבלבלו לו ולא ימנעו אותו מעבודת ה’ . . ויבטח בה’ הנותן לו חיותו שיתן לו פרנסתו וחיותו על ידי זה.
35. See Sefer Hamaamorim Melukat vol. 2, Kimei Tzeischa 5742, Ch. 4, p. 39 where the Rebbe explains how there are an infinite amount of levels to the idea of leaving one’s limitations (which in other places is described as an outcome to the study of Chassidus).
36. See Kuntres Eitz Hachaim Ch. 13-21.
37. Sefer Hamaamorim 5643, beginning of Ch. 11, p. 100; Kuntres Eitz Hachaim Ch. 6, p. 29: כשמעמיק דעות היטב איך שבאמת אין אלקים המסתיר ומאיר גילוי אוא”ס והעולמות בטלים במקורם כביטול זיו השמש בשמש ונרגש הענין בנפשו (עס ווערט ביי איהם גוט דערהערט ע”י העמקת והתקשרות דעתו בזה) ה”ה מתבטל באמת מכל הישות והחומריות שלו ונעשה אצלו כליון ובטול כל הרצונות הזרות לגמרי מכל וכל.
38. Sefer Hasichos 5752 vol. 1, Parshas Vayetzei Ch. 14 (p. 146).
39. Sefer Hasichos 5752 vol. 1, Leil Simchas Torah Ch. 2 (p. 39).
40. See Shemos, 6:9.
41. Sefer Hasichos 5752 vol. 1, Parshas Vayeshev Ch. 11-12, p. 184-185.
42. Sefer Hasichos 5751 vol. 1, Parshas Tzav, Ch. 3, p. 396.
43. See M’otzar Hamelech p. 4, where the Rebbe encourages a father to have her daughter see a picture of the Rebbe before going to sleep.
44. Thus presenting a stronger “plugging” into our power.
45. To experience this on a personal level, follow these steps:  Commit to strengthen your relationship with the Rebbe, i.e. his Hashem-perspective of reality.  Write a detailed letter concerning your situation, and the blessing you anticipate. Remember to include the positive resolution you have taken upon yourself.  Send your letter to the Ohel or insert it in one of the Rebbe’s seforim.  The Rebbe will find a way to answer you. In the meantime, expect miracles and amazing wonders that you have never seen before.
46. Sefer Hasichos 5751 vol. 1, Parshas Tzav, Ch. 3, p. 396: דוקא דורך א נס שלמעלה מדרך הטבע, ווערט אנטפלעקט בגלוי (לעיני בשר) דיר אומבאגרענעצטער כח פון דעם אויבערשטן . . און דאס האט באפרייאונג פון די באגרענעצונגען (מדידות –געגעבן און גיט דעם כח צו אידן (וועלכע האבן געזען די נסים גלויים), אז בא זיי זאל ווערן א גאולה והגבלות) פון דער וועלט און פון דער “פארשקלאפונג” צו וועלטישע הנחון און “קנעכטשאפט” צו די פארשידענע (מצרים מלשון) מיצרים וגבולים פוןם אז עס ווערט “זמן חרותינו”, חרות אמיתית פון אלע הגבלות, כולל די הגבלות פון לבושי –עולם בכלל און גלות בפרט, אנהויבנדיק פון גלות מצרים הטבע (אויך פון נסים המלובשים בטבע, ווי נס פורים).
47. See Sefer Hasichos 5751 vol. 2, Parshas Tazria U’Metzora, Ch. 9-10.
48. By virtue of Having a Neshama which is literally a part of Hashem (See Tanya Ch. 2).
49. See Likutei Sichos, vol. 20 p. 176, where the Rebbe emphasizes the need of daily-Chassidus-study, by comparing it to the daily necessity to survive and remain alive. “Establishing such a study, will infuse one’s service of Hashem throughout the day with warmth and light” (Ibid.); See also Likutei Sichos vol. 1, Parshas Mishpotim Ch. 12, p. 159.
50. Sefer Hasichos 5752 vol. 1, Parshas Lech-Lecha, end of Ch. 14; Ibid. Parshas Vayera Ch. 12; Ibid. Parshas Chaye Sarah, end of Ch. 15; Ibid. Parshas Vayeitzei, Ch. 14-15.
51. Sefer Hasichos 5751 vol. 2, Parshas Tazria u’Metzora, Ch. 12; Ibid. Footnote 74; Sefer Hasichos 5752 (vol. 1), Parshas Bo, Ch. 15, p. 295; Hayom Yom 9 Addar Sheni; Igros Kodesh vol. 3, p. 306.
52. Studying Chassidus properly would probably mean that it is based on the guidance of a Mashpia (personal spiritual mentor) who can:
A. Guide us with the proper choice of study to begin with, befitting (1) Our unique qualities of perception, and (2) Our background knowledge in Chassidus (See Toras Menachem Hisvaaduyos 5748 vol. 2, p. 342).
B. Assure that we actually understand the ideas being learned. e.g. when coming across concepts like Kav, Tzimtzum, Reshima, Olamos Abiya etc. we cannot be comfortable with just telling ourselves “oh, that’s a darga in Elokus”. it is important to remember that this is Chassidus Chabad; i.e. these are concepts which we are to understand, and intimately-relate to. Learning in such a way, will provide meaningful relevance and application in our world, and in our lives. So how do we “intimately-relate” to these ideas?
Let us start by first understanding what they are. What is the Kav, Tzimtzum, Reshima, Olamos Abiya etc.?

In the very beginning of Shoresh mitzvas hatefila, the Tzemach Tzedek brings an important prerequisite rule in understanding concepts in Chassidus: any physical terminology used when describing Hashem is only to be understood figuratively. i.e. The Kav isn’t a pipe, Tzimtzum isn’t a funnel, Reshima is not a mark, and Olamos Abiya is not a quadruple set of planets. These terminologies are only to be understood in their allegorical context. To better illustrate this, we’ll focus on one example: Olamos (lit. worlds).
There is only one reality and that is: Ein od milvado – Hashem is the only power. However, the fact that I can choose; either to recognize this as the capitol fact or to confuse my successes/failures with nature and human efforts; that is a matter of my perception of reality; and this is what Olam (lit. world) means, it is a perception of reality.
A higher world is when one obtains a deeper perception of his life – closer to the real one in which nothing exists other than Hashem. A lower one, is when one feels upset-at/afraid-of oneself/others as incompetent powers in his/her life. Alternatively, challenges for the resident of a lower world are perceived as obstacles, while in a higher perspective, they are seen as energizers which are here to make us stronger. A change in our perception, is thus a world of a difference…
“Being mamshich” from a higher world to a lower one, means to develop a stronger sensitivity and realization of the power that really runs our lives.
I am forever grateful to the Mashpia Reb Zalman Barras who has taught me this, as this has opened an entire new world in the study of Chassidus. may this essay be lizchus the רפואה שלימה וקרובה of חיים .שניאור זלמן בן מרים
53. See Sefer Hasichos 5750, vol. 1, Parshas Teruma, Ch. 10, p. 159.
54. Sefer Hasichos 5752 vol. 1, Parshas Vayigash Ch. 12 (p. 224).
55. Sefer Hasichos 5752 vol. 2, Parshas Mishpotim p. 362 and on.
56. Ovadiah 1:20.
57. Sefer Hasichos 5752 vol. 1 Parsha Vayeshev Ch. 4-6, p. 176 and on. 58. See Michtav Kloli of 25 Adar, 5751: “איז איצט די פאסיקע צייט צו ציען די פולע אויפמערקזאמקייט אויף די נסים ונפלאות וועלכע האבן פאסירט…” See also Sefer Hasichos 5752 vol. 1, Parshas Vayishev, Ch. 3: “… אפילו לרגע קל– “בשעת מ’טראכט זיך אריין אין דעם See also Sefer Hasichos 5752 vol. 2, Parshas Mishpotim Ch. 1: “ויש להתבונן בהלימוד וההוראה ממאורע זה . .הלימוד וההוראה ממאורע זה הוא בענין כללי ועיקרי בעבודתם של בני ישראל . .להביא לימות המשיח”.
59. See Sefer Hasichos 5752 vol. 1, Parshas Vayera Ch. 14 p. 95.
60. Sefer Hasichos 5752 vol. 1 Parshas Bo.
61. See Sefer Hasichos 5752 vol. 1 Motzei 19 Kislev, Ch. 7: שבהם נמצאים עכשיו ,וצריכים רק “לפתוח את העיניים ,”ואז רואים שנמצאת כבר הגאולה האמיתית – ימות המשיח –ובפרט בימינו אלה והשלימה בפשטות ,וכל בנ”י” ,בנערינו ובזקנינו גו ‘בבנינו ובבנותינו ,”מוכנים בכל הפרטים ופרטי פרטים “לגשת ולהסב אל השלחן “(צוגיין און זעצן זיך
צום טיש ,)”שולחן ערוך בכל מטעמים ובכל טוב ,החל מעניני הגאולה ,לויתן ושור הבר ויין המשומר ,ועוד ועיקר” ,לדעת את ה,”‘ “מלאה הארץ דעה את ה ‘כמים לים מכסים.”
62. See Sefer Hasichos 5751 vol. 2, Parshas Beha’alosecha Ch. 14 p. 612-613, where the Rebbe speaks of the Kol Koreh’s of the Friedige Rebbe publicizing the imminence of Geulah – as an expression of his great love and concern for the Jewish people.
63. See Sefer Hasichos 5751 vol. 2, 28 Nissan, Ch. 6; Farbrengen of Purim 5747. Sefer Hasichos 5751 vol. 1 Parshas Mishpotim, end of Ch. 10; Ibid. vol. 2, 28 Sivan, end of Ch. 12.
64. See Sefer Hasichos 5752 vol. 1, Parshas Chaye Sarah, where the Rebbe explains how Moshiach has already began the mission of bringing the world to Geulah, it is upon us to accept this. (my own understanding of this application: it is upon us to accept, i.e. realize/internalize/intimately-know this a fact, so that the energy of Moshiach can impact us on a personal level).
See also, Sefer Hamaamorim Melukat vol. 4, p. 364, where the Rebbe expounds on the Alter Rebbe’s famous Chodesh-Elul analogy of “the king in the field”. The Rebbe points out: although the king is in the field, he will still not attract kingly attention. This is due to the lack of a royal entourage and king-like clothing. So although he is equally as accessible (if not more than when he is in his palace), it ultimately depends though on the people to ontheir-own realize the king’s accessible status. The Rebbe explains: all that is needed is the mere willingness to even go out and meet the king (Ibid. Ch. 3).
See also the Farbrengen of Parshas Vaaera 5730 (Sichos Kodesh vol. 21, p. 361): נאר דאס איז דער ענין פון “פנו אלי עורף ולא פנים”, און ווי עס רעדט זיך אין כמה מאמרי חסידות דער ביאור, אז עס קען זיין אז מ’זאל שטיין גלייך לעבן אן אוצר גדול, און דאס זאל זיין באמצע היום, און די זון שיינט בתקפו, און מען זאל שטיין מיט אפענע אייגן, און אעפ”כ זאל מען דאס ניט זען, , אז מ’זאל אראפבריינגען משיח צדקנו –ווייל מ’קוקט אויף א זייט; און וואו איז דא א גרעסערער אוצר ווי דאס וואס אלע דורות האבן געווארט אויף עם און דער אוצר שטייט בגלוי, און עס איז בעצם היום ווען די זון שיינט בכל תקפו און עס איז ליכטיק, און אעפ”כ זעט מען דאס ניט, ווייל מען קוקט אויף אין אנדערע ענינים, במילא זעט מען דאס ניט . . ויהי רצון . . עס זאל זיין “בראשית ברא אלקים”, אז מ’זעט ווי – ווי מ’זאגט דא –א זייט, מ’איז “ביזי” דער אויבערשטער באשאפט די גאנצע וועלט שטענדיק, “המחדש בטובו בכל יום תמיד מעשה בראשית”, און דאס איז בגלוי צו אלעמען, און אין וואס ניט אין אן אופן פון שמיעה, נאר “לעיני”, אן אופן פון ראי’, און אלע זעען דאס, “כל ישראל”, וואס דעמאלט ווערט “ה’ אחד”, ועי”ז גייט –פאר אן אופן מען ארויס מקבל זיין פני משיח צדקנו, און ווי ער זאגט “ויהי בשלח פרעה את העם”, און מ’גייט ארויס ביד חזקה וביד רמה, בביאת משיח צדקנו!
65. See Sefer Hasichos 5751 vol. 2, Parshas Tazria u’Metzora, Ch. 12: לימוד עניני גאולה ומשיח . .ובפרט בתורתו (מאמרים ולקוטי שיחות) של נשיא דורנו. 66. See Sefer Hasichos 5751 vol. 2 Parshas Balak, Ch. 10; Ibid. Parshas Acharei Ch. 14; Ibid. Parshas Va’eschanan Ch. 12-14; Sefer Hasichos 5752 vol. 1, Leil Simchas Torah Ch. 2; Ibid. Parshas Lech Lecha, end of Ch. 14; Ibid. Parshas Chaye Sara end of Ch. 14, and more.
67. Shemos 10:23. The Rebbe quoted this possuk many times, emphasizing the idea that while the world seems dark, we can still live with infinite light.
68. See Sefer Hasichos 5751 vol. 2, Parshas Re’eh, Ch. 11: הקב”ה אומר (ע”י עבדיו הנביאים )לכאו”א מישראל “ראה אנכי נותן לפניכם היום ברכה ,”ועד שהיום ממש רואים בעיני בשר ברכת הגאולה האמיתית והשלימה.
69. See Yalkut Shimoni, Isaiah 247, 499; Toras Menachem Hisvaaduyos 5751 vol. 4 p. 214: הקב”ה בעצמו עוסק בגאולתן של ישראל ,ומעמידם “על גג בית המקדש( “כהמשך הלשון שם בנוגע למלך המשיח.”) 70. See Igros Kodesh vol. 21, p. 119: “ואור וחום ההתקשרות לנשיאנו, לתורתו ולהוראותיו .- אשר כולא חד”
71. See Farbrengen of 15 Tammuz 5745: ך ָ רקער און נא ַ ך מער שטא ָ ך מער לעבעדיקער און נא ָ “מידי שנה בשנה ווערט ער נא” אונז ַ קטיוו צווישן אונז און בא ַ מער א. 72. See Sefer Hasichos 5751 vol. 2 Parshas Shoftim; Sicha of 3 Shevat 5752.
73. From the Amidah of Rosh Hashana.
74. Isaiah, 40:5.
75. From the Amida prayer.
76. Isaiah, 25:8.
77. Ibid. 11:9.