Appendix

Zohar I: 117a

[The “sixth century of the sixth millennium” (5600-5700) corresponds to the years 1740-1840. See Likkutei Sichot, vol. 5, p. 42 ff., where the Rebbe elaborates on the significance of this period of time in relation to the dissemination of Chasidus. At the end of the sixth century of the sixth millennium, two Chasidic classics, Torah Or and Likkutei Torah, were first published—Torah Or in 5597 (1837) and Likkutei Torah in 5608 (1848). These two works were great breakthroughs in the process of articulating Chasidus in rational and intellectual terms.

The Rebbe cites further the remark of Rabbi Menachem Mendel, the Tzemach Tzedek, that the predictions of the coming of Moshiach in the year 5608 alluded to the publication of Likkutei Torah. This work was an immense contribution to the “knowledge of G‑d,” and hence an important preparation for the Era of Moshiach, an essential aspect of which will be, as Isaiah 11:9 states, that “the earth will be filled with the knowledge of G‑d….”

The “revelation” of these works at the end of the sixth century of the sixth millennium was a crucial step in the process of bringing to fruition the attempts to disseminate the Baal Shem Tov’s teachings; and the Baal Shem Tov’s emergence as a leader of Israel coincided with the beginning of the sixth century of the sixth millennium, ca. 1740.]

Genesis 7:11.

[See Likkutei Sichot ibid.]

Iggeret Hakodesh, 26 (142b).

[ARIZAL (lit., “the lion of blessed memory”): acronym for R. Isaac Luria (1534-1572); universally accepted father of modern kabbalistic thought.]

[That is, revelation both to large numbers of people, and “revelation” in terms of ordinary intellectual comprehensibility.]

This is implied by the expression used in Tikkunei Zohar (Tikkun 6, end), in the words of Eliyahu the prophet announcing the redemption from our present exile (to R. Shimon bar Yochai): “Many people in the world will be sustained and nourished from this work of yours [the Zohar], when it is revealed below in the last generation, at the end of days, and on its account ‘you will proclaim freedom in the land…’”

Kisay Melech there explains and emphasizes: “In the last generation only, near the coming of Moshiach… (even though) several hundred years have passed since it [the Zohar] has been revealed… (because the learning of it must be in such a manner that) it sustains and nourishes…wherein its [Zohar’s] profound statements will be clearly explained by the introductions of the Arizal…so they will understand…for although one who studies it superficially has a good reward…nevertheless the virtue on whose account ‘you will proclaim freedom’ is when it will sustain and nourish, and is studied with the explanatory discourses...” See also introduction by R. Chaim Vital to Shaar Hahakdamot.

This story is recorded by the Baal Shem Tov in his well-known letter concerning the matter of the ascension of his soul on Rosh Hashanah 5507 (1746). (The letter is printed at the end of Ben Porat Yosef, and in a book of letters by the Baal Shem Tov and his students (Lwow 1923, wherein the publisher notes that he copied this letter from the one written by R. Yechiel, the Baal Shem Tov’s son-in-law, and signed by the Baal Shem Tov). It is also printed in Ginzei Nistarot (Jerusalem, 1924) part 1, ch. 65, and in part at the beginning of Keter Shem Tov and the Maggid of Mezritch’s Likkutei Amarim.) For an explanation of the Baal Shem Tov’s question and Moshiach’s answer according to Chasidus, see Likkutei Di-bburim, vol. 2, chapters 16-18. [Main text, fn. 32.]

And especially after Rabbi Schneur Zalman’s release from imprisonment in Petersburg, Russia in 5559 (1798)—

Torat Shalom, p. 112 ff.

[See A.C. Glitzenstein, The Arrest and Liberation of Rabbi Schneur Zalman of Liadi: The History of Yud-Tes Kislev (Kehot, 1999); and Mindel, Rabbi Schneur Zalman of Liadi (Kehot, 2002).]

See Tanya, end of ch. 5: [“Since, in the case of knowledge of the Torah, the Torah is clothed in the soul and intellect of a person and is absorbed in them, it is called “bread” and “food” of the soul. For just as physical bread nourishes the body as it is absorbed internally, in his very inner self, where it is transformed into blood and flesh of his flesh, whereby he lives and exists—likewise, it is with the knowledge of the Torah and its comprehension by the soul of the person who studies it well, with a concentration of his intellect, until the Torah is absorbed by his intellect and is united with it and they become one.”]

[ADVENT OF MOSHIACH. Lit., “heels of Moshiach,” an expression used in Psalms 89:52 and in the Mishnah on Sotah (49b) to mean the “footsteps” of Moshiach. Rashi explains the Mishnah’s expression to mean “the end of the Exile, before the coming of Moshiach,” i.e., his imminent coming. The “heels of Moshiach” in its literal sense expresses the lowliness of these latter generations, in contrast to earlier generations, which were described with the epithet “generation(s) of intelligence.”]

Iggeret Hakodesh, 9.

Iggeret Hateshuvah, 10.

See Tanya, ch. 36.

[TANNAIM. “Teachers”—the Sages of the Mishnah who lived between the era of the Men of the Great Assembly and R. Yehudah Hanassi (ca. 350 B.C.E. to 150 C.E.).

AMORAIM. Sages of the Talmud who lived between the redaction of the Mishnah until the completion of the Talmud (ca. 150-500 C.E.).

GEONIM. Heads of the leading rabbinic academies in Babylon between the 6th and 12th centuries.

RISHONIM. Early authorities who lived between the 11th and 15th centuries, and who wrote commentaries on the Talmud, Codes of Law, etc. Rashi, Rambam, and the Tosefists are among them.]

See Megillah 19b; Jerusalem Talmud, Peah 2:4; Shemot Rabbah, beg. 47; Vayikra Rabbah, beg. 22; Kohelet Rabbah 1:9; 5:8; Responsa Radach 5:3; Torat Ha’olah 3:55; introduction of Shach to the Torah; Or Torah of the Maggid, beg. Toldot; Iggeret Hakodesh, Kuntres Acharon, s.v. “Lehavin Pratei Hahalachot.”

Ecclesiastes 3:11. Kohelet Rabbah ibid. See also the beginning of the portion on the verse (3:1), “To everything there is a season and a time to every purpose.”

Zohar III:53b. Gur Aryeh, beg. of Bereishit in the name of Radak.

[Exodus 18:20.]

Tanya, ch. 37 (48b).

Nonetheless, this “innovation” was always a part of the Torah. This is similar in concept to the entire Torah, which “preceded the world” (Pesachim 54b; Nedarim 39b), and there were a select few who studied and fulfilled the whole Torah in its entirety even before it was given (Kiddushin 82a; Yoma 28b). To all of Israel, however, it was given only after twenty-six generations.

This is also a reason why my sainted father-in-law, Rabbi Yosef Yitzchak, revealed certain teachings and customs, etc., only in the recent past—and some of them in the United States, the “lower hemisphere” of the world [i.e., in relation to Israel, the “upper hemisphere”], even though he had heard them many years before—because “for everything there is a time,” and the time had then come when the world needed them. (See his letter in Sefer Hamaamarim 5708, p. 232.)

Tanya, beg. ch. 37.

Sotah 13b. Quoted in Tanchuma and Rashi’s commentary on Deuteronomy 8:1.

See Mechilta on Exodus 15:1: “The Future Redemption will not be followed by any enslavement” (quoted in Tosfot, s.v. Venomar, Pesachim 116b). Similarly in Shemot Rabbah 23:11 (see Rashi on Arachin 13b, s.v. b’nevel).

See Tanya, ch. 36; Iggeret Hateshuvah, end of ch. 9.

Avodah Zarah 3a.

See Torah Or, beg. Yisro.

[Kelipah, or “shell,” is the symbol frequently used in Kabbalah to denote “evil” and the source of sensual desires in human nature. See Schochet, Mystical Concepts in Chassidism, ch. 10 (Kelipot), Kehot, 1988.]

See Tanya, ch. 28; Likkutei Sichot, vol. 3, p. 747 ff.

This expression was frequently added by Rabbi Shalom DovBer. See Likkutei Sichot, vol. 19, pp. 27-28.

Tanchuma, Naso 16; Bamidbar Rabbah 10:6; Tanya, ch. 36.

Note Sotah 49a: “Every single day [of Exile] the curse becomes greater than the day before.”

[In Likkutei Sichot, vol. 4, p. 1226 it is explained that although this generation is the “lowest,” i.e., the “heels of Moshiach,” Moshiach’s advent is specifically in this generation—for in this generation, the entire plan and purpose for which previous generations strove will be completed. Just as in the body, the feet are lowest yet support the head, likewise our generation is compared to the “feet” which support the previous generations. In this respect, every succeeding period (of Jewish history) has a certain distinction and advantage over the preceding ones, even though generally speaking, the latter periods are of lower quality and in a greater “exile.” This is true of the entire seder hishtalshelut (see main text footnote 51) which is analogous to a chain wherein the top of the lower ring is higher than the bottom of the upper ring. The same is true of the chain of generations—the beginning of the succeeding generation is greater than the end of the preceding one.]

See Chanoch Lanaar (p. 8, and see Hayom Yom, p. 106) that the Tzemach Tzedek said regarding Rabbi Shalom DovBer: “He was born on the 20th of Cheshvan 5621 (1860). In this date the Hebrew letter chaf (Î) is found twice, an allusion to the Supernal keter.” It is known that two chafs allude to the two levels of keter, arich and atik (Likkutei Torah, Shir Hashirim 35c). This means that he is connected not only to arich (which, though above hishtalshelut, is nevertheless connected to hishtalshelut) but also to atik, which completely transcends hishtalshelut.

Another related fact is thus: Rabbi Shalom DovBer’s circumcision was on the second day of Chanukah, since it was on the second day of Chanukah that the miracle of Chanukah was openly revealed (a miracle emanating from a level transcending hishtalshelut), not as on the first day when the miracle was not yet apparent, and concerning which there is discussion of this in the Torah which requires a particular explanation. (See Taz, beg. Hilchot Chanukah, ch. 670, and elsewhere.) And indeed, all of this is related to the Redemption, for the Redemption also results from a level higher than hishtalshelut.

[For an explanation of the terms keter, arich, atik, and hishtalshelut, see main text footnotes 16 and 51.]

Likkutei Dibburim (Eng. Ed.), vol. 2, p. 243. See also Sefer Hasichot 5701, p. 160.

In his introduction to his work Yad Hachazakah.

[KETZ. Lit., “end.” This term generally refers to the specific years in which it is especially likely for Moshiach to come.]

It can be said that this was the reason he instituted the drinking of the Four Cups on the last day of Passover in that year (Hayom Yom, p. 47)—because the last day of Passover, and its central meaning, is associated with the future Redemption, as indicated in the content of the Haftarah. (See Likkutei Sichot, vol. 4, p. 1299.)

One can suggest a special association to wine, because wine represents “revelation of the concealed.” For at first, the liquid was concealed within the grapes, and afterward it comes out. Hence, it affects the revelation of the hidden, as it is written (Judges 9:13), “It gladdens G‑d and men,” since it reveals the concealed states of G‑d and men (Likkutei Torah, Drushim L’sukkot 79d).

[A leap year in the Jewish calendar contains an extra month. According to Chasidus, a leap year therefore requires greater spiritual forces.]

Sifri Massei 35:34. (See Megillah 29a: “The Shechinah went into exile in Babylon with them” and note also the difference: In Tanya, ch. 17; Iggeret Hakodesh, 25 (and elsewhere in Chasidus)—“to Edom.” In Iggeret Hakodesh, 4 (and elsewhere)— “to Babylon.” In several places where the same topic is discussed and the above statement of the Sages is not quoted at all.)

Tanya, ch. 41.

Reshit Chochmah (Shaar Ha’ahavah, ch. 6, near beg.); Shaloh (Shaar Ha’otiyot, Lamed; Taanit, s.v. Me’inyan Ha’avodah. Terumah, sect. of Torah Or—325b, 326b—and elsewhere).

[The purpose of Exile, as seen in Kabbalah and Chasidic literature, is to purify the world by releasing the “sparks of holiness” from their spiritual bondage (in the kelipot). In the course of the long Exile, almost all have been released, and all that is left are the “small jars,” i.e., the few final remaining “sparks.” See Rashi’s commentary on Genesis 32:25. See also Schochet, Mystical Concepts in Chassidism, ch. 11 (Birur and Tikun), op. cit.]

Job 28:3. Or Hatorah, Miketz (340a. And as in the explanation of Midrash Rabbah quoted there—likewise in Tanya, ch. 33)—he also references to Zohar I:194a. And ibid., on the verse, “To everything there is a season and a time to every purpose” (explained in Likkutei Levi Yitzchak on the Zohar): “Come and see: For everything G‑d does below, He appoints a time, and a set period. He sets the time for light…” [Hence, G‑d will set an end to the darkness.]