1. ה ןוילג | ' אשת יכ תשרפ |כ 'רדא ב"ה The story of the Luchos told in our Parsha is comprised of 3 parts: 1) The first Luchos - Moshe comes down from the mountain holding the Luchos in his hands. 2) The breaking of the Luchos - Moshe sees the Yidden's sin of the Golden Calf and he breaks the Luchos. 3) The second Luchos - the Yidden do Teshuva, Moshe goes back up the mountain and returns 40 days later with the second Luchos. Despite the fact that the first Luchos were written by Hashem Himself, whereas the second Luchos were made by Moshe, nevertheless there is a great quality in the second Luchos over the first Luchos. This is in based on the rule that "Yerida L’tzoirech Aliya", a descent is just to bring to an even higher ascent that will follow. Like before jumping up, one first bends down allowing him to jump even higher than if he would not have first bent down. So too, the second Luchos must have been so much greater than the first, being that it was only achieved after such a great Yerida of the Yidden sinning such a great sin. Indeed, it was only along with the second Luchos that Hashem gave over to Moshe the Torah SheB'al Peh. The above 3-step-process, pretty much sums up the entire Jewish history: 1) (The first Luchos) The era of Elokus being revealed and felt, beginning by Mattan Torah, till the destruction of the second Beis Hamikdash. 2) (The breaking of the Luchos) The Yidden sin, go into Golus and find themselves in a spiritual Yerida . 3) (The second Luchos) After the Yerida of Golus, the Yidden achieve the biggest, greatest height, that was never possible beforehand - the ultimate everlasting Aliya of the Geula Ho’amitis V’hashleima. Being that the great Aliya of the Geula can only be achieved through the Yerida of Golus, it follows therefore, that the Yerida of Golus is in itself a part and a beginning of the great Aliya that will follow. (ע"הפס פ"נשת ש"פ ב 'אשת יכ) ,,םיִנֹּ שאִרָ כ םיִנָבֲא תֹּחֻל יֵנְ ש ָךְל לָסְ פ הֶ שמ לֶא הָוֹּהְי רֶמאֹּ יַו ":(דל אשת יכ ,א) די בתכIn the Sicha of Parshas Shemos 5751 the Rebbe requested of everyone, that they encourage and strengthen the spirit of all Yidden, by telling them that Hashem announces “Pakod Pokadety Eschem” (the sign of Geulah that Hashem told the Yidden in Mitzrayim), and Moshiach is about to come. The Rebbe added to the Hanacha: ״לכב םוי ןפואב שדח שממ״ [Hashem’s announcment is] “Every day in a completely new way.” ה ןוילג | ' אשת יכ תשרפ |כ 'רדא ה The story of the Luchos told in our Parsha is comprised of 3 parts: 1) The first Luchos - Moshe comes down from the mountain holding the Luchos in his hands. 2) The breaking of the Luchos - Moshe sees the Yidden's sin of the Golden Calf and he breaks the Luchos. 3) The second Luchos - the Yidden do Teshuva, Moshe goes back up the mountain and returns 40 days later with the second Luchos. Despite the fact that the first Luchos were written by Hashem Himself, whereas the second Luchos were made by Moshe, nevertheless there is a great quality in the second Luchos over the first Luchos. This is in based on the rule that "Yerida L’tzoirech Aliya", a descent is just to bring to an even higher ascent that will follow. Like before jumping up, one first bends down allowing him to jump even higher than if he would not have first bent down. So too, the second Luchos must have been so much greater than the first, being that it was only achieved after such a great Yerida of the Yidden sinning such a great sin. Indeed, it was only along with the second Luchos that Hashem gave over to Moshe the Torah SheB'al Peh. The above 3-step-process, pretty much sums up the entire Jewish history: 1) (The first Luchos) The era of Elokus being revealed and felt, beginning by Mattan Torah, till the destruction of the second Beis Hamikdash. 2) (The breaking of the Luchos) The Yidden sin, go into Golus and find themselves in a spiritual Yerida . 3) (The second Luchos) After the Yerida of Golus, the Yidden achieve the biggest, greatest height, that was never possible beforehand - the ultimate everlasting Aliya of the Geula Ho’amitis V’hashleima. Being that the great Aliya of the Geula can only be achieved through the Yerida of Golus, it follows therefore, that the Yerida of Golus is in itself a part and a beginning of the great Aliya that will follow. (ע"הפס פ"נשת ש"פ ב 'אשת יכ) ,,םיִנֹּ שאִרָ כ םיִנָבֲא תֹּחֻל יֵנְ ש ָךְל לָסְ פ הֶ שמ לֶא הָוֹּהְי רֶמאֹּ יַו ":(דל אשת יכ ,א) די בתכIn the Sicha of Parshas Shemos 5751 the Rebbe requested of everyone, that they encourage and strengthen the spirit of all Yidden, by telling them that Hashem announces “Pakod Pokadety Eschem” (the sign of Geulah that Hashem told the Yidden in Mitzrayim), and Moshiach is about to come. The Rebbe added to the Hanacha: ״לכב םוי ןפואב שדח שממ״ [Hashem’s announcment is] “Every day in a completely new way.”
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2. דעו םלועל חישמה ךלמ וניברו ונרומ וננודא יחי In the Sicha of Shabos Parshas Mishpotim 5744 the Rebbe spoke at length about the need for every Yid to be aroused to bring Moshiach; decrying the state of ease that Yidden place themselves in despite the fact that we are stuck in Golus. The root of the problem for this “pirtzah” by Yidden, the Rebbe explained is because by chassidei Chabad it is not clear enough our obligation to koch in Moshiach. The Rebbe went on to say that the mokor for demanding “Ad Mosai” is clear from the Tikun Chatzos which is printed in every Sidur. Several weeks later in the Kovetz Heoros of Oholei Torah for Shabbos Parshas Tisa Rabbi S.D.K. wrote a mokor for (not only asking for but rather) demanding Moshiach from a Radak in Sefer Shmuel. During the farbrengen that Shabbos the Rebbe discussed this heorah and stated that there is no need to look for mekoiros for this inyan. If one simply asked any ben chomeish l’mikrah, the Rebbe said, he would answer straight away that the toichen of “Ad Mosai” is a demand and ultimatum to Hashem that he bring Moshiach now. The Rebbe subsequently edited the sicha, his holy handwriting covering the hanochas hamanichim, in order for it to be printed in the Kovetz Heoros u’Biurim of Oholei Torah. נ׬על תרמ םירמ תבר ׫והילא הווצמ רבה רוחבה תוכזל תה ' ןמלז רואינשיחיש 'שטיוואנזח ןדמלו םימש ארי דיסח תויהל לדגיש חנ יברה הוורישו"ונממ בר ר ןאכ םוקמה ךיז וצ ןלעטשפא ףיוא םעד סאוו טאה׳מ ןבירשעג ןוא טקורדעג ןוא טכארבעג תויאר ןיא םעד סאוו טאה׳מ טדערעג זא רעד שוריפ ןיא דע״ ״יתמ זיא, טינ יכיהמ יתית טגאזעג ב״ויכו, ראנ זא ףראד׳מ סאד עבות ןייז ןוא ןענאמ אב םעד ןטשרעביוא וכו'. תעשב טעוו׳מ ןגערפ אב א ףניפ ןקיראי דניק יצ דע״ ״יתמ זיא א השקב יכיהמ יתית, ןמ הפשה ץוחלו ב״ויכו - טעוו רע ךיילג ןרעפטנע זא שוריפ תולמה תוטשפב ןיא דע״ ״יתמ זיא זא טנאמ׳מ טימ א העיבת הלודג לייוו זיא׳ס עגונ - טינ יכיהמ יתית ןמו הפשה ץוחלו "זיב ןעוו"! ראנ סאד זיא רעד שוריפ ד״ע טשפה - ןוא יוזא ךיוא ד״ע זמרה, ד״ע שורדה כ״וכאעו ד״ע דוסה - ןיא דע״ ״יתמ זא טיירש׳מ םע טימ רעד רעצנאג טייקראטש העיבתו, דלאביוו זא זיא׳ס עגונ שפנב, דע״ ״יתמ. ןוא יוו רעד שוריפ טושפה (םגו ד״ע ס״דרה) זיא ךיוא ןיא םעד דע״ ״יתמ סאוו טאה׳מ טגאזעג ן׳הערפ – סאד זיא טינ ןא הרימא יכיהמ יתית, ראנ רע טאה סע טגאזעג טימ א העיבת יכה הלודג. ז״דעו ואוו סע טייטש רעד ןושל דע״ ״יתמ. רעבירעד זיא טינ עגונ ןעגנערב תויאר הזל ןופ םעד טרא יצ ןופ א ןטייווצ טרא, ןעוו רעד שוריפ ןיא דע״ ״יתמ זיא יוזא תוטשפב. תויאר – זיא יכיהמ יתית. ביוא רע זיא א דיא רעגניא הנבהב ראפ ףניפ ראי טלא, אלימב טייטשראפ רע ךאנ טינ םעד שוריפ טושפה ןיא דע״ ״יתמ, ןוא רע טגניד ךיז ןיא םעד טשפ הזב - זיא רע ךאד ךיוא א דיא, ןוא סע טדער ךיז ךאד ןגעוו ריפ עצנאג ראי (זיב ןב שמח), טרפבו ךאנ זא ןיוש ןעוו קוניתה ליחתמ רבדל ויבאו ודמלמ הרות – רעבירעד ףראד ןעמ ראפ םיא ןעגנערב תויאר תושרופמ, לייוו ךיוא םיא ףראד ןעמ ןענעראוואב; רעבא ביוא רע זיא ןיוש א ןב שמח (פ״כע) הנבהב פ״כע תוטשפב םינינעה - ףראד רע טינ ןבאה ןייק הרבסה תויארו סאוו דע״ ״יתמ טנײמ! סאד טניימ תוטשפב זא א דיא ףראד ןענאמ ןוא עבות ןייז לוכיבכ אב םעד ןטשרעביוא: זיב ןעוו טעוו ךיז ןיוש ןעיצ רעד תולג ןוא טעוו ןיוש ןעמוק יד הלואג ? ! עודיכו רעד טראוו ןופ ק״כ ח״ומ ר״ומדא ׳יפב ל״זראמ "ןיא ונל ןעשהל אלא לע וניבא ״םימשבש, זא סאד זיא רענייא ןופ יד טינ עטוג םינמיס ףיוא אתבקע אחישמד: טעוו׳מ ןגאז, זא ףראד׳מ טינ ןאט ןיילא ןוא ךיז ןגייל״ ״ןפאלש – זיא סאד א רבד ךפיה בוטה – סאוו זיא רעד שיגדמ ןייז זא ןיא״ ונל ןעשהל אלא לע וניבא ״םימשבש, ןוא א דיא ףראד טינראג ןאט ״ו״ח...? ארקמו אלמ רביד בותכה: ךכרבו א״ה לכב רשא השעת, ראנ א דיא ףראד ןאט לכ יולתה וב, לכבו ךדאמ אקוד. םייקמ ןייז צ״מות ןוא ןעיירש ןוא ןענאמ דע״ ״יתמ. זיב – םיא ןבעג יד תומילש ןופ עלא םינינע - םעד ךמסמ״ הלואג ״הלואגל, תלואג םירופ (רדאב) תלואגל חספ (ןסינב), תאיצי םירצמ, ימיכ״ו ךתאצ ץראמ םירצמ ונארא ״תואלפנ הלואגב תיתימאה המילשהו י״ע חישמ ונקדצ. (ש תחישמ" יכ פ אשתדשת"מ) תולג יאלאד In honor of his sons Bar Mitzva, R’ A.D. Wilhelm had scheduled a תודיחי with the Rebbe. Inside the Rebbes room, he asked the Rebbe if it was okay to teach his son English studies, being that he was learning in yeshivas Oholei Torah, which is completely לע תרהט שדוקה. Many of his classmates has started learning after hours, and he wanted to know if his son can do the sameon. The Rebbe answered him “why do you need English?...” Moshiach is coming! (ןוסיל הרושת , םלעהליוו- כ"ב רדא ד 'סשת"ה) In his youth, the Rebbe built a model of the Beis Hamikdosh out of a cartons and other things. It stood on display in the Rebbe private room. (מע ךלמ ימי '149) הווצמ רבה רוחבה תוכזל תה ' השמיחיש 'גרעבלע ןדמלו םימש ארי דיסח תויהל לדגיש חנ יברה הוורישו"ונממ בר ר