Saturday, September 27, 2008
An excerpt from a sicha of the Rebbe:
(The Rebbe discusses a Ma’amar of the Previous Rebbe and raises an apparent difficulty in the order that the five levels of the Neshama are listed. The Rebbe continues:) In reality, it is not possible to ask about the [Previous] Rebbe any questions concerning the order of “above to below” or “below to above”: It is known that the purpose of the Rebbeim [of Chabad] is to serve as a preparation for the coming of Moshiach, when “The glory of G–d will be revealed, and all flesh will see together [that the mouth of G–d has spoken].” This means that G–dliness will be visible—“they will see”—with the physical eye. The preparation for this is that a physical body, that is visible to eyes of flesh, responds to everyone face to face, since the response of a Rebbe is a fulfillment of “The spirit of G–d spoke in me, and His word was on my tongue.” He would speak mostly in Yiddish, and sometimes mix in a word from English or Russian, and the like. And as far as the concept of nimna ha’nimna’os [see below] is concerned, no questions are possible at all. Thus, it is also not possible to ask any question concerning the order (of the items listed in the Ma’amar), because he transcends the limitations of above and below.Sefer HaMa’amarim Basi LeGani, Vol. 1, p. 281, from a sicha of Shemini 5710 (edited).
Explanation: 1. The term nimna ha’nimna’os means literally “the one for whom impossibilities are impossible.” This is a term used in Jewish philosophy to describe Hashem’s ability to reconcile opposites and perform an act that is logically, conceptually impossible. Whether Hashem possesses this quality is a point of debate amongst Jewish philosophers; the Rashba holds that He does, and Chassidus follows that opinion. The Rebbe says here that since G–dliness is revealed in the Previous Rebbe, he also possesses the divine power of nimna ha’nimna’os. Thus, in essence one cannot ask a question on his actions, because the G–dliness that infuses them means that they need not conform to the rules of logic. 2. It should be noted that in that sicha the Rebbe does in fact go on to answer his question concerning the unusual order of the levels of the Neshama that were described (see there). 3. This is one of many sources where the Rebbe describes the level of a Rebbe as being inherently beyond our comprehension. 4. Here the Rebbe says a wondrous thing: The reason that the Rebbeim were sent into this world was to reveal G–dliness in preparation for the revelation of G–dliness in the age of Moshiach. A similar idea is found in the famous letter in which the Baal Shem Tov describes how his soul ascended to the chamber of Moshiach, and the Baal Shem Tov asked Moshiach, “When will the master come?” “When the wellsprings of your teachings are disseminated outward,” Moshiach responded. As is well-known, the Rebbeim of Chabad explain that this means that we prepare the world for the coming of Moshiach by revealing and widely disseminating the teachings of Chassidus. Since only a Rebbe can reveal Chassidus, and the main revelation of Chassidus as a preparation for the coming of Moshiach is performed by the Rebbeim of Chabad, it follows that it is the Rebbeim of Chabad who perform the main preparation of the world for the coming of Moshiach. However, here the Rebbe is teaching a different, albeit complementary idea: The very presence of the Rebbeim in the world, and even their interaction with people in a setting that did not involve teaching sublime concepts—“(the Rebbe) responds to everyone face to face ... he would speak mostly in Yiddish, and sometimes mix in a word from English or Russian, and the like”—reveals “the spirit of G–d” to the world in a way that prepares it for the revelation of “the glory of G–d” via Moshiach. This implies that the degree of the intensity of the revelation of G–dliness via the Rebbeim of Chabad is so great that it is able to make us fit for the ultimate revelation of G–dliness after the redemption arrives. Moreover, so intense is this revelation that it is associated with the divine quality of nimna ha’nimna’os, which, as is known, is a quality associated with the very Essence of Hashem—Atzmuso uMehuso yisboreich—as is implied in the responsum of the Rashba and discussed in many places in the Ma’amorim of the Rebbe (e.g., here). Hashem’s Essence is the level that will be revealed when Moshiach comes, for then the world’s purpose will be fulfilled—that it become a dwelling place for Hashem’s very Essence. Thus, the revelation of G–dliness via the Rebbeim, who reveal this level to the extent possible before Moshiach comes, prepares us for the revelation of this level by Moshiach himself after he brings the Redemption. May it take place immediately!
 Yeshaya 40:5.  II Shmuel 23:2.  See Shut HaRashba 1:418, explained in the Tzemach Tzedek’s Sefer HaChakirah 34b.  Kesser Shem Tov #1.  Toras Sholom, p. 122 ff.  See Ohr HaTorah Shir Hashirim, Vol. 2, p. 679 ff. Sefer HaMa’amarim 5662, p. 335. Sefer HaMa’amarim 5678, p. 193.