Shabbos Nachamu, 5751: Why Golus is So Long

The name of this first Shabbos after the fast of Tisha b’Av is called “Shabbos Nachamu”, named after the haftora in which we read the words “Nachamu, nachamu ami” (“nachmu” meaning “be comforted”).  It is the comforting that follows the  mourning period over the destruction of the first and second Beis Hamikdash.  The true comfort,  says the Rebbe, is the rebuilding of the Third, eternal, Beis Hamikdash.

The reason the haftora says “nachamu” twice is to emphasize that this comforting, meaning the Geulah, is coming in two directions: from Above to below and from below to Above, each of which corresponds to the destruction of one of the Beis HaMikdash.  The first Beis Hamikdash was characterized by great, miraculous revelations from Above, but it was not eternal because these great revelations were not internalized in the world; the second Beis Hamikdash showed the emphasis on the effort from below, and thus it stood longer, but lacking the lofty miracles and G-dly revelation of the first, it, too, was unable to endure.  The third Beis Hamikdash is eternal because it fuses both of these directions into one.  Not only both of them, but a unification of the two into one reality.

An example of this, the Rebbe writes, is the unification of the “new Torah that will come forth from Me” (תורה חדשה מאתי תיצא), the Torah of Moshiach, the highest (unlimited) level of Hashem’s Torah, will be completely integrated with and grasped by human understanding, to the point that the two aspects will be unified.  Unlike today, when our sages say that Hashem says the Torah and when we learn we are repeating after Him, or, conversely “anyone who reads and reviews [Torah], the Holy One reads and reviews after him”, in the future they will be as one.

The Geulah is a revelation of the unlimited, and thus it will occur an in instant.  But that is the revelation from Above.  The other side of the coin, the integration into the world, takes time, just as entering Eretz Yisroel under the leadership of Yehoshua took 14 years to conquer, divide, and settle.  The world must be refined in order to make it into Eretz Yisroel (see the sicha of Parshas Pinchas), and this refinement takes place in golus and thus golus takes a long time.  However,  when the refinement and the golus are finished, and the world integrates the lofty revelations of the Geulah, then the Geulah comes instantly: we enter Eretz Yisroel in its most perfect form, consisting of the land of Ten Nations (for more on this, see Kuntres Between Golus to Geulah) in a complete and instantaneous way, as we see in Parshas Ki Savo that there is no break between “When you will come into the land” and (immediately) “and you will inherit and settle it”, until even the bringing of Bikkurim (first fruits) is immediate, since there will be the fulfillment of the Prophetic promise that “the plowman shall meet the reaper and the treader of the grapes, etc.” (Amos 9:13)

All of this is the idea of the instantaneous revelation of that which is already complete, including the work “from below to above”.  The Rebbe offers an example from the Fifteenth of Av, which was Erev Shabbos in the year the Sicha was said (and also this year, 5776): the Gemara says that there were never such Festivals for the Jewish people as the Fifteenth of Av and Yom Hakippurim.  What happened on the 15th of Av?

It is explained that as a result of the sin of the Meraglim (on Tisha B’Av) and the refusal of the Jewish People to enter the Land of Israel, Hashem decreed that all those between the ages of 20-60 would die in the desert over the course of 40 years.  Each year on Tisha B’Av those who reached the age of 60 would dig graves for themselves, lay down in the graves, and pass away overnight.  In the 40th year the youngest of those who were included in the decree (having reached age 60) did the same.  However, Hashem had nullified the decree, so in the morning they awoke and found themselves alive.Not realizing they had been redeemed, they concluded that they had erred in the date, that it wasn’t yet Tisha B’Av, so the next night they also lay down in their graves, only to wake up the following morning, also.  This repeated itself night after night until the night of the 15th when the moon is full and they realized that they did not make a mistake with the date but rather the decree had been nullified.  Their joy at this realization makes the 15th of Av into a Yom Tov.

The Rebbe asks: We understand that the first year they celebrated on the 15th of Av because only then did they become aware that the decree had been nullified.  But in fact the decree had been nullified six days before on Tisha B’Av, so why do we continue to celebrate every year on the 15th?  The answer is that the joy is due not to the nullification of the decree, but rather to when it became revealed to them, and this revelation occurred on the 15th. (sources)

…the birth of Moshiach is specifically in the moment following the destruction…and not only that, but after he becomes big…the destruction and the golus continue for some time, until even the longest time — as the purpose in this is that there should be the complete perfection of the Geulah both from the side of the “Above” and from the side of “below”, and from both of them together.

The Rebbe points out that our sages say that Moshiach is born on Tisha B’Av, the “nullification of the decree of death” took place on Tisha B’Av, but the Geulah is at that point when Moshiach is revealed to the people, when they themselves grasp what has already happened.  And when they do, there is no need to wait for anything to develop–it is all fully developed.  Thus the day that represents this is the 15th of Av, when the moon is at full revelation (for more on this concept, see the sicha of Parshas Vayishlach, 5752)

From this we understand why the golus continues even after all the revelations from Above have been drawn down: because there must still be “the perfection of the Geulah from the side of ‘below’ and from both [‘Above’ and ‘below’] together”.

If so, what is the way to speed up this process?  What is the “practical directive” from all of this?

The Rebbe says clearly (and not for the first time) that:

There is a special emphasis on adding in the learning of Torah on the subject of the Geulah — both in the revealed aspect of Torah, and especially in the sefer of the Rambam…and also in Pnimiyus Hatorah.  In addition to the fact that in general the study of Pnimiyus Hatorah brings closer the Geulah…there is a special quality in studying those parts of Pnimiyus Hatorah that explain matters of the Geulah.

Through the learning and contemplation of these subjects, we should merit immediately to see the third Geulah and the third Beis Hamikdash in actuality, and really immediately!

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