The Geula - Unique Expressions

00:00 The hemsech to the earlier installments on the topic of geulah and constantly requesting the geulah, as we quoted from the Rebbe Sichas. We now continue with installment number four, discussing the various expressions we heard from the Rebbe upon the conclusions of the Sichas with a blessing for the geulah. First, in regards to the word geulah. The word geulah means redemption. The word geulah has five letters. In the word geulah, there is also another word, and that is geulah, galus, exile. What is the difference? In the word geulah, there is no aleph. In order that a person should redeem himself from his personal exile, and in general, everyone together accomplish a redemption in the world, it is by inserting the aleph. Aleph shalelam, the master of the world, the Almighty. And when a person draws down Hashem into the world, he accomplishes that there is a geulah, a redemption. And from geulah, it is converted to geulah. And as the Rebbe mentions in one of the Sichas that this is accomplished through teshuva. Now, benegea to the expressions of the Rebbe benegea to the geulah. First expression, geulah hoamites vashelema. The Rebbe would numerous times express the upcoming redemption in the words geulah hoamites vashelema, the true and complete redemption. In a Sicha, Achron Shopesach Tov Shin Yud Aleph, 1951, the Rebbe elaborated on this. And he said the following. Here it is translated in English. The expression geulah hoamites vashelema is not in relationship or reference to a specific topic which some fools consider as

02:41 the beginning of the geulah. So the Rebbe says this is not even taken in consideration that we're excluding this thought, but it is rather in reference to a true aschalte de geulah, a true beginning of redemption, which is expressed in the revelation of Teirah Sachside Sachlolos, the general Hasidic teachings by the Bashem Tev, and the revelation of Hasides Chabad by the Alter Rebbe, Rab Shnei Zalman of Liadi, who founded Hasides Chabad, and the Rabbeim who followed after him. That this was aschalte de geulah. This was a taste and a beginning of the redemption. In a sense, since this is a reflection of Teiras Ishal Mashiach, and from this, the Rebbe says we arrive to the geulah hoamites vashelema, that when we say hoamites vashelema, the true and complete is as it will be in the upcoming redemption. Another expression that the Rebbe used quite often was the expression bemeirov yomenu, very speedily in our days. The Rebbe in a Sichah, Shabbos Parshiki Sovei Tov Shin Chov Dalet, 1964, explained the following. The expression that the geulah should come bemeirov yomenu. The question is, why is there a need to stress this timetable? It should come speedily in our days. It should come speedily, or it should come in the days, the coming days. The Rebbe explains, because otherwise, when we request that the geulah should come today, since by Hashem, from his perspective, a day could be considered a thousand years, as we say in Teelim and the Psalms, that by Hashem, a thousand years

04:55 is considered just from yesterday till today. Therefore, we specify in our days the way we calculate days. And then the Rebbe continues, although our intention in requesting for the geulah today is clear enough, nevertheless, we need to recite the Tehillas with the fullest clarity, as we find by the Halachas of Rosh Hashanah, that the words in the Tehillas of Rosh Hashanah need to be cited in their fullest clarity so that the meaning and intent is very clear. And how every word in Tehillah was accurately instituted, as we say in the blessing for the geulah, the blossoming of David should make that he should quickly blossom. Not just to blossom, but hastily, very quickly. Now, benegea to the expression bagola didan. Bagola didan is in Aramaic and it means in our time. The Rebbe elaborated the need to also include bagola didan, that the redemption should be in our time, which literally means as we calculate time. For example, a day is 24 hours. As we mentioned earlier, not as it is calculated by Hashem, which is a thousand years. The Rebbe explained an additional insight that the words bagola didan are in Aramaic, which means that the geulah should be drawn down and relate also to the world the language in which people understand. In a sicha on the 7th of Cheshvan Tov Shemem Vov, which was late 1985, the Rebbe said the following. The Rambam in the Sefer Yad HaChazakah states the laws of Porah Duma and mentions that the 10th Porah Duma will

07:18 be made by Melech HaMashiach. And the Rambam adds the following words. Bemhera gole omen ken yiratzon. May he speedily redeem us, omen, so may it be thy will. The Rebbe asks, the Sefer of the Rambam is exclusively a compilation of laws. Why did the Rambam include a prayer, omen, so may it be thy will? And the Rebbe answers and teaches us. We must say that with adding these words, omen ken yiratzon, omen, so may it be thy will. The Rambam teaches us, as all laws in a Sefer, that when a Yid mentions Mashiach, in addition to the fact that one needs to stress the belief in Mashiach and to anxiously wait for him, he should also add a tefillah, omen ken yiratzon, omen, so may it be thy will. With this, it is also understood why the Rambam added these words in this halacha. Because since he made mention of Mashiach, he can't wait till he will complete his entire Sefer, and then he will write a tefillah for Mashiach's arrival. But rather, immediately after mentioning Mashiach, he adds, omen ken yiratzon, omen, so it may be thy will.