A New Theology for a New Torah

Posted on | November 25, 2008 | 2 Comments

The assessment of the position of the Torah in the messianic era is based on the Midrashic explanation of the verse ‘Torah Hadasha Meitty Tetza’[1] – ‘A New Torah will come from Me!’ – in Isaiah 51:4 and will be the chief scriptural focal point with which we are concerned.

At this point I have assemble what I perceive as three of the Rebbe’s different construal of the verse, which shift the place of foundation of this new Torah to three apparently dissimilar and different positions.

The initial understanding as the verse gives the impression that the new Torah will come from God; to be exact a new Torah will come from Me! (from God.) The next and still a consequence of a rational progression is that these intellectually creativity novelties will be made known by God through the Messiah and as the Rebbe supposed he was the Messiah it has a double-entendre that ‘the New Torah will come from Me!’ at present means from Me i.e. the Rebbe/Messiah. The third reading requires a little justification as it does not become visible in the initial account of the talk and was said quite a few years later, so as to say that the New Torah will come from each and every individual, to be exact the new Torah will come from [each and every] Me! Its importance to our topic possibly merely fictional on my side, although I sense there are sufficient textual and theoretical basis’s for such a proposition, as a third and alternate version. This is formulated on the principle and/or opinion that the Messiah,[2] and in this instance the Rebbe, is the communal essence/soul of the Jewish community.[3] Furthermore, the converse is also accurate: not only does the Rebbe include a spark of every Jew, nevertheless it is that spark of the Messiah/Rebbe that is their very nucleus. The ‘Me’ of the Messiah as it were is to be located in each solitary ‘Me.’[4] The subsequent collection of quotes correspond to the three utilization and explanation of the ‘from Me,’ as articulated by the Rebbe in his later years.

“… There are a number of different ways in which one can anticipate the fulfilment of the promise of the Midrash, regarding the new dimensions within the Torah which will become manifest in the days of Moshiach, [that is] –‘A New Torah will come forth from Me!’

a) From God Himself (‘from Me’) ;

b) From Moshiach… (‘from Me’) ”[5]

c) From the Individual “… each and every [individual] Jew (‘from Me’ i.e. the individual ‘Me’) will reveal their unique insight and innovation in the [New] Torah…”[6]

The ‘Me’ of the verse at this instant correspond to the ensuing as they communicate themselves by means of the New Torah:

1) God (Atzmus -this expression will be elucidated later on);

2) The Messiah (the Rebbe):

3) The Jew (the individual).

The association of these three to each other is essential and fundamental. By an appreciation of each independently, we can construct a representation of how these three interrelate and then recognize the character of this divine triptych.

‘…From this point of view, the logical consequence of monotheistic thought is the negation of all ‘theology’, of all ‘knowledge about God’.[7]

Eric Fromm, The Art of Loving. chapter 2:3e. p.56.

At the heart of his philosophy and particularly concerning our subject, lies the idea of Atzmus. Its foundational position in the Rebbe’s understanding of the messianic reality as he saw it cannot be overestimated. The word itself originally comes from the word ‘Etzem,’ meaning bone, or core, and therefore Atzmus[8] is core-ness or essence. It is at times used in conjunction with ‘Mahus’ meaning being or thing-ness, and/or ‘Or En Sof[9] (a more familiar term.)

Even within the many schools of translators of Hassidic philosophy this term seems to be hotly debated, each translation expressing a slight but radical shift in emphasis, and differing in use of the words: Essence, Being, Reality and Existence, and variations of these depending on the context. Here is not the place to investigate the intricate and interesting history of the term, as plotting its development and evolution would require a separate paper in itself or rather this word and the terms associated with it will be for the purposes of our discussion understood and its meaning explained in the relatively contemporary context of the Rebbe’s discourses.

It is, as I understand it, purposefully elusive and intrinsically attempts to defy definition. The term intentionally avoids categorisations, limitations and definitions of any sort; in this sense, the use of this word could be said to be an attempt to undermine the very use of language. Atzmus, as in the above-mentioned example of ‘The New Torah will come from Me!,’ describes the ultimate Selfhood/ Ego of God, literally the ‘Me-ness’ of God. In the next quote Atzmus is explained as being the meaning of ‘I am’ of God:

‘…The… explanation of ‘God is One’ is according to the verse ‘I am God’ that

‘I am’ is Atzmus ‘Or En Sof, [and ‘I am God’ is the union of Atzmus] with the name of God [Tetragrammaton, so they become] inclusively ‘One’ literally.’[10]

Moreover, it is literally beyond any definitions or theological/philosophical constructs.

‘… even the highest of transcendences are a only a reflection.’[11]

Even if we are tempted to use the term to describe God’s ‘ultimate transcendence,’ which I feel in some examples could be correct we will come across major difficulties. As the Rebbe quite clearly states: ‘… the blessed Mahusso and Atzmuso… it is impossible to say about it that it is the aspect of transcendence, also not even the aspect of distant transcendence[12] and other such terms. Because the blessed Mahusso and Atzmuso isn’t within the boundaries of ideas at all…’ [13], that is, it is beyond any definition and cognitive characterisations even those of ‘transcendence.’ It could possibly be said that even the term ‘radical Otherness’ does not do it justice. This distinction might possibly be compared to that of an abstract thought to actual experience and/or that of a symbol compared to reality, if arguably there where such distinctions. On an individual level it could possibly be describing the actual mystical experience itself, but without it necessarily meaning that there is an individual who is ‘experiencing.’

Atzmus as a theological term in comparison to the multitude of invented Kabbalistic terms or even biblical divine names which traditionally, symbolically express attributes and characters of God. Atzmus expresses nothing of the divine, but would be/is the divine itself.

Definitions of infinity

‘The end is joined to the beginning and the beginning to the end’

– Sefer Yetzeriah

Even the term ‘En Sof’ or ‘infinity’ (for the purposes of our discussion) when associated with Atzmus, needs to be understood in a different light as the Hassidic thought process that defines it as in the example below, leads ultimately toward the idea of ‘Atzmus’ and therefore consequentially, eventually to the finite and physical world. The Hassidic logic that is employed is quite simple and is fundamental to our understanding of the logic behind the theological idea of Atzmus and why it is strangely more tied up in the physical world than any one of the spiritual worlds.

‘… The idea of En Sof is the highest level in Divinity, and more than this, it is beyond the idea of levels/boundaries, that the true idea of En Sof is in His Blessed Essence/Atzmus…’[14]

If ‘infinity’ is truly infinite, then it must by definition not be limited to the realm of the ‘infinite,’ rather it must be able to, and is in fact chiefly expressed in, its ability to be finite! Therefore, the finite, namely the material substance of the world, is seen as an expression of, if not the expression, of the ultimate power of the infinite, (Koach Ha Atzmus.)

The ‘real world’ is intrinsically tied up with the ultimate mystical reality; this is a ‘truth’ now but is expressed more openly in the messianic era, when it is thought that the physical world itself will express the most authentic revelation of God. Nevertheless, it is the natural and mundane physical world as it is, ‘warts and all,’ that is paradoxically the most divine.

This idea goes one step further, in the description of, or in our attempt to define or at least catalogue a definition of Atzmus. In some descriptions, Atzmus paradoxically does not, nor is it, a revelation of anything, and one can even go as far as to say that Atzmus could even be a revelation of nothing, and therefore is not a ‘revelation’ at all, in the conventional sense, or paradoxically possibly the highest revelation of all. This reference to the revelation of nothing is not a mystical No-Thing, or even the Kabbalistic ‘Void’ that preceded creation. Rather it means that it is an awareness (or revelation) that in the apparent reality of there being ‘no openly revealed Divinity,’ is proof of the greatest revelation of God’s power to limit Himself, and therefore the greatest revelation of all.

One example of this is were the Rebbe explains that the latter half of the moon’s eclipse, from it being full to its disappearance, is in fact a greater revelation of God’s Essence, than the first half when it becomes full. The subject that concerns us is that of light and revelation which are traditionally synonymous. The full moon corresponds to the highest revelation of God’s affection towards the Jewish people, and is understood to be a forerunner to the fulfilment of the prophecy concerning the moon that ‘in the future the light of the moon will be like that of the sun.’ The Rebbe eventually turns this traditional parallel on its head, explaining that the latter half of the moon’s cycle, that is, when it becomes darker is in fact a greater revelation of God and in this case Atzmus. This corresponds to the revelation of God, which is beyond ‘revelation,’ Atzmus therefore represents, a revelation which is not a revelation (in the traditional sense).

This belief that Atzmus is not a ‘revelation’ could arguably be explained (as opposed to any claim of externally revealed empiricism) as a personal and ‘internal realisation.’ That the ‘darkness of the world,’ represented by the second half of the moon’s cycle, is only an apparent darkness, but is in fact a more authentic revelation of God than the first. Atzmus is therefore a revelation that is beyond the need for ‘revelation,’ and is possibly linked to the arguably fatalistic acceptance of the mystical God-World reality.[15] The Rebbe explains the issue of the corresponding decrease in light with the continued revelation of God’s Essence or Atzmus, as follows:

‘…The decreasing light of the moon, is only a reduction on the level of [perceived] ‘light’ (which is merely a reflection of the Sun) [this reduction in light, is] because of [an increasing]… proximity to the Essence (Etzem) which transcends the source of light; however, it is therefore not a reduction in revelation, since… there continues additionally… the revelation of the Essence’ [which is beyond light!].[16]

Another example of a similar theme is where the Rebbe explains at length differing levels in miracles, those that are revealed to every one, and those that are only recognised as miracles after they have happened. In conclusion, although I am not doing it justice, he explains that it is the natural world, which respects the laws of nature, that is most miraculous.

“… ‘He alone’ makes great miracles[17] and our sages say[18] that even the beneficiary of the miracle isn’t aware of it.’ … The Tzemach Tzedek explains, that the source of miracles dressed up in nature, are from a higher place than those which transcend nature… so that the source of miracles that are completely dressed up in nature, so much so that even the beneficiary isn’t aware [that a miracle is taking place,] are from this aspect of ‘alone.’[That is, known to God ‘alone’ that they are miracles]…And [therefore] the main innovation [in the messianic era] is not that there will be miracles, but that the Holy One Blessed Be He, will show us these miracles, because [these] miracles already exist now.’[19]

The fundamental and miraculous change that takes place in the world is not necessarily a radical change in the nature of the world but one that takes place in the perception of it. An awareness of the miraculous nature of the natural world, the miracles of modern science and technology, these are the miracles of the ‘future to come,’ it is these miracles that we would normally take for granted, that the Rebbe is attempting to awaken the reader to. The following fragmented quote represents the continuation of this theme, which continues from the previous quote.

‘…These miracles are not wondrous at all and the intellect comprehends them… they are constant and everlasting…and dressed up in nature… and more than this their source is from, concealment that transcends revelation…just as his Essence (Atzmuso) isn’t in the boundary of revelation.’[20]

It is this revelation in awareness, of the fundamentally miraculous nature of reality, which is brought about through the teachings of the Messiah, more specifically through the revelation of the new Torah. It is even possible to go one step further and say that the revelation of the new Torah is in fact the awareness and revelation of Atzmus itself.

Devakut, is a meditative process either an ongoing meditation or one that is specifically contemplated on during prayer or whilst practising a religious ritual, it is primarily concerned with the absorption of the self into the divine, and on the whole, the sense of self or in later versions the sense of separateness from God arguably disappears. Chapters were written (particularly in the above mentioned ‘Tanya’) chastising the ego, (the sense of separation from God), as the root of all evil, the ‘Yesh’ the ‘Ich’ the individual had to be overcome, inline with most spiritual doctrines, that see the ego as either evil or an impediment towards a more ‘spiritual life’.

In contrast and in a sense returning to out main subject, The Rebbe posits that the ego is primarily an expression of the ultimate ego, i.e. God. The Ego that shouts ‘I am!’ is a reflection of the true ‘I am’ and therefore something not only potentially holy but actually holy.[21]

‘… The existence of the created self is the existence of the true Self.’[22]

The reason the created being/self feels himself as if he has no reason or cause which preceded him, God forbid, is because he is brought into being from Atzmus, which [because] the self/beingness of Atzmus has no reason or cause which preceded Him…[because] there is only Him alone.

…So too in the future to come; the true and inner [reality] of all things will be revealed; … that the true source of the created self/being is that of the true Self [God’s] and that [it] has no reason or cause… and this is also true now.’[23]

Previously Hassidic philosophy had described physical Existence and the world as claiming an independence of being, from that of God, was innately antagonistic towards the idea of God, almost as if it said ‘I have no creator!’ The Rebbe on the other hand saw this not as something that was in opposition to God but primarily as an expression of the Godhead itself. The long-standing question within Hassidic philosophy, about the source of physical existence is answered by the Rebbe.

The Rebbe although not overturning the Alter Rebbe’s (RSZ’s) position, made his quite clear, ‘…In my mind it makes more sense to say that Tzim Tzum was kibshuto/ literal…’

That the world actually exists!

He explains that physical reality cannot have been created via an evolution, of course and effect from the infinite Godhead to finite materiality. Rather there is a quantum leap from the essence of the divine, bringing into creation the physical. The result of this conclusion is that there is a unique and intrinsic relationship between physicality and the divine essence.

The teleological connection of this idea with the general messianic theme is only understood when one realises that, this ‘reality’ is only revealed in the messianic era, where the physical itself reveals this divine essence, however the Rebbe encouraged his followers ‘to live with Moshiach’, the call to ‘open ones eyes…and see that the Messianic Era was already here!’ This is not only connected to and with the acceptance of the messianic era but moreover it is possibly a call to the awareness of Atzmus.

<

As the following quotes demonstrate:

…In the true and final redemption, “One man will no longer teach his friend… because ALL WILL KNOW ME!”[24] More than this, in a way of seeing, “And God appeared to him,”… “and our eyes will see our teacher,” [25] a New Creation.’[26]

‘Though there are differences between great and small, yet when it comes to ‘knowing Me’ -knowing Atzmus, the very essence of God -all will be equal.[27] ‘…For they shall know Me,’…This refers to the actual revelation of Me, no less; it does not refer to the knowledge and comprehension of the Torah which includes the knowledge of divinity.[28]

The New Torah as the Revelation of Atzmus

The unique nature of the new Torah, is the fact that it will both be a revelation of and revealed by Atzmus, and seems at first glance to imply that the present Torah is and was, in some way not such a revelation. This is not as simple or clear as it sounds, as Hassidic philosophy also leaves room for understanding that at Mount Sinai (and therefore in the present day Torah) there was/is a revelation of this Divine Essence, but nonetheless this was but for a brief moment, or is in a more limited way, compared to the New Torah.[29] The Rebbe believes that the new Torah is the authentic essence of the original Torah, and that this essence had remained ultimately hidden[30] until the Messianic Era. However, the new Torah is not a regular innovation that could be invented by a normal Torah Scholar, through using the traditional tools of exegesis, since if this were the case, there would be no need for a Messiah to reveal it, and could not in truth be called ‘new’ or have the term ‘Chidush’ innovation, applied to it.

‘At the time of the giving of the Torah, because the main part of the Torah (which will be revealed in the future to come [the new Torah]) was concealed, there was likewise a corresponding [lack of] revelation of Divinity in the world. This was to such an extent, that the main part –[which is the] power of Atzmus, through which [uniquely] is made possible the bringing [of the world] into existence ex-nihilo, - was left in concealment.’[31]

It is this correspondence between the revelation of Torah and the revelation of the innate divinity of the world that is significant. It is almost as if it is the fault of the Torah that the world remained in a state of divine concealment, as the Rebbe explains elsewhere that if the Jewish People had said, ‘On this day God is One and His Name is One,[32]’ instead of ‘On that day God will be…[33]’, The joining of Heaven and Earth would have taken place and the Messianic Era would have arrived. But, the joining of Heaven and earth did take place at the giving of the Torah at Mount Sinai, but was only for a limited time as the Rebbe continues to explain:

‘And even though, at the time of the giving of the Torah, the decree [that separated the higher (spiritual) and lower (physical) worlds] was annulled, and the joining of higher [worlds] and lower [worlds] took place so that the higher descended to the lower, and the lower ascended to the higher. Nevertheless even after their joining, there still remained the difference and distinction between higher and lower.’[34]

Whereas if the revelation of Atzmus had been complete as in the Messianic Era, the distinction between higher and lower, physical and spiritual, God and world would have fallen away. But they did not as he goes on to explain:

‘This means that the categorisation of the world still remained as ‘lower levels… with regards to the issue of the concealment of God’s light, because its main element (the power of Atzmus) remained in concealment.’[35]

The Rebbe further elaborates on this theme explaining that unlike the current Torah, the New Torah will not conceal or hide Divinity at all, but on the contrary will reveal the divinity and Oneness inherent in the physical world.

‘In the future to come…‘a New Torah will come forth from Me.’ At that time there will also be the revelation of Divinity in the world, in ultimate completion and without any concealment at all, as it says, ‘the glory of God shall be revealed and all flesh shall see together for the mouth of God has spoken.’ For it will be seen in a revealed fashion that the existence of ‘all flesh’ [that is, physicality] is the Godly power that brings it into being ex-nihilo, the power of Atzmus, and consequently there is no difference between higher and lower, since they are One…’ [36]

Therefore the present Torah and its commandments represent a limited revelation of this Divine Essence, and it is thus called by one of the aspects of the divine emanations, that is ‘the will and/ or wisdom of God,’ whereas the new Torah is the revelation of God itself. The comparison between the Torah of Exile and revelation of the New Torah is likened to that of the Patriarch’s fulfilment of the commandments before the giving of the Torah and the fulfilment of the commandments after the giving of the Torah. And, this is in line with the Talmudic statement that ‘The Torah one learns now is nothing/vanity compared to the Torah of the Messiah.’

‘…The unique innovation, of the giving of the Torah in comparison to the “Torah and commandments” that existed before the giving of the Torah, was that the commandments of the patriarchs were only spiritual… and did not affect the physical thing with which they did the commandment.’ [37]

It is understood that the Patriarchs were unable to transform the physical into a permanent state of holiness whereas, at the giving of the Torah, the individual was given through the commandments the opportunity to endow a physical object with spiritual holiness, and to traverse this separation of spiritual and physical. However, this ability to unite opposites in general and specifically in our case to unite spiritual and physical could only be brought about through that which transcends them both equally, this being Atzmus. It is Atzmus, which is at the very heart of the current Torah, and the Messiah through the New Torah, who will reveal that all physicality is actually holy and divine. This unity of God and the world, is brought about by the Messiah revealing the unity of God and the Torah, and God and the Jewish people, as the Rebbe goes on to explain:

‘That since ‘the Torah and the Holy One are all One,’ and even more than this, that it is One with the Atzmus, as our sages say, that ‘Anoichi’ (I am) is an acronym for “In this book I put my soul:” My (soul) this is blessed Atzmus… That the Torah is the connection between Israel and the Holy One, because “Torah and the Holy One are One.” [38]’

From the ‘Me’ – the Messiah -as revealed by the Rebbe in the New Torah

Again the issue of the ‘One,’ comes into play as the advantage of the New Torah over the Old is expressed numerically, as the Messiah is equal to Moses plus ‘One,’ and thereby reiterates the idea of the Messiah’s unique innovation in the mystical ‘One’ in the Torah here represented by Moses.

‘The letters of the name Moses, plus the letters of the word One/Echud (alluding to the all-encompassing unity of God), are numerically equal to the letters of the word Moshiach.’[39]

It could almost be interpreted as meaning that the Messiah has both the qualities of leadership, scholarship and prophecy of Moses and that of the One, which is God. Moshiach therefore is not only a Godly-man, as in the case of Moses, ‘Ish Elohim’, but rather God-Man, that is the embodiment of God.

This new (aspect of[40]) Torah that will be revealed from God will be a revelation from the Essence of God, the “Me” of God as expressed through the Messiah. It is also interpreted as being the teachings of the Messiah Himself[41] (i.e. his own [42]). Therefore, both the Essence of God and the essence of Torah are within the Messiah and therefore also and mainly within the Rebbe. He did on occasions, even refer to himself[43] as ‘Atzmus Mahus dressed up in a physical body,’ or ‘Atzmus Mahus with a prayer shawl on his head.[44]’ This flirtation with divination should not come as a surprise; as in the messianic era it is the World, the individual, the Messiah, and the New Torah, that are attributed with the same quality of Atzmus. Therefore, the Messiah merely acts as a channel for the divine influx that flows through him, as Atzmus reveals itself through him and expresses itself in the Messiah’s innovations of the New Torah. The Messiah’s abilities as a channel are connected to his humility and are partly expressed in his ability to teach simple people.

‘… and so too with the King Moshiach, that he, as well as being in the ultimate state of greatness, as it says ‘and the spirit of God will rest upon him,’ etc.. And he will teach Torah to the Patriarchs and to Moses our teacher; nevertheless he will also be in the ultimate state of humility and nullification, and therefore also able to teach, simple people.’[45]

However, what is it that the Messiah will be able to teach Moses and the Patriarchs that they do not already know and is equally interesting to the more simple people? The Rebbe explains that what the Messiah will teach are the secrets of the Torah. ‘The spirit of… wisdom and understanding shall rest on him,’ and he will teach the innermost, mystical dimensions of the Torah to the entire Jewish people.’[46] This claim is legitimised by a teaching of the Alter Rebbe[47] who said:

‘Moshiach will teach all of Israel the mystical depths of the Torah and the reasons hidden within the Torah which will be revealed in future time. This is alluded to in the verse, ‘Let him kiss me with kisses of his mouth,’ on which Rashi writes ‘There is a promise from God that he will again appear to [the Jewish people] to explain them its secrets reasons and hidden mysteries.’… Thus it is clear that the level of the Torah that will be the studied at that time is its innermost and mystical dimension…’[48]

Once again, this perception is not limited to the future redemption; on the contrary, it must be strived for and even attained in the present, as the end of this quote demonstrates:

‘The main issue (and the underlying unifying oneness of all ideas of the Torah) is the coming of Moshiach. He will teach all the people together the entire Torah completely. [That] also [includes] the hidden Torah, and the hidden of the hidden, as it says ‘Let him kiss me with kisses of the lips.’ Rashi explains, that “in the future to come the foundational reasons (of the Torah) and hidden secrets will be revealed” and all of this will be apparent in a way of seeing…[this] is also possible and must be now.’[49]

Once again, we are left with the question, what does this have to do with the revelation of Atzmus and what exactly is it that the Messiah will teach? And here I feel I have found an answer. In short, Moshiach will teach that ‘One man will no longer teach his neighbour!’ This paradoxical teaching radically changes the religious hierarchical structure and teacher-student relationship, granting equality and ultimate independence to all.

‘Moreover and this is the main thing: …In the true and final redemption, (through our righteous redeemer) … we will learn the inner dimensions of Torah (the knowledge of God) in total completion, as it is written: “Let him kiss me with the kisses of the mouth…” Which will be [in a way of] speaking with him mouth to mouth since “a New Torah will issue forth from Me,” “From Me” literally. The learning will be in a way that, “One man will no longer teach his friend… because ALL WILL KNOW ME!”[50] More than this, in a way of seeing, “And God appeared to him,”… “and our eyes will see our teacher,” [51] a New Creation.’[52]

Atzmus and the Individual

‘The New Torah will come from Me!’ – (the individual)

Atzmus, also describes the ultimate Selfhood/ Ego of God, literally the ‘Me-ness’ of God, as such it is literally beyond any definitions or theological/philosophical constructs. This seems to correspond to a unique insight and radical innovation of the Rebbe about the nature of the Ego. Whereas other spiritual leaders and religious philosophies see the World, the Ego, the Self as an illusion, negative or even evil, the Rebbe sees them as essential expressions of the (Big) divine Ego and/or Divine Self. He sees the world as a revelation of Atzmus and the individual as a reflection of the big Ego/ Atzmus and therefore ultimately good and/or divine, although this is only fully revealed in the Messianic Era.

The Rebbe identifies the very separateness of sense of self that is identified with the ego with the divine ego. It is almost as if the separateness of the individual is a reflection, or a fractal expression in microcosm, of the divine ego. The verse ‘He alone He is’[53] is now, retrospectively both talking of the divine and of the individual. The individual’s experience, even in the midst of being completely alone (and therefore also psychologically ‘alienated’), is an experience that is shared by that of the divine. (The ‘I am’ is a shared experience that both God and the individual have and express.) It is the sense of ‘I am’ and therefore, for our discussion, the ego, that is the common denominator between the divine and man. Moreover the individual’s experience of self is in fact identified with the experience of the divine self. This idea seems to be the basis of, and the foundation and catalyst from which, the individual can possibly then attempt to experience a selfless sense of ‘All’ when one experiences the divine self.

‘In order that there is the union of transcendence and immanence there has to be the drawing out of Atzmus, Or En Sof which transcends transcendence and immanence. It is likewise with the soul: the union of the soul above and the soul in the body is through the drawing out of the essence of the soul, which generally is the Yechidah.’[54]

A similar idea is found in the western mystical tradition, where the mystic’s self is ultimately retained when he unites with the divine and when he becomes God. In so doing his individual self becomes an expression if not the expression of the divine self, but the sense of self is never lost. In the next example the Rebbe expresses the idea of the I am more clearly;

‘… The existence of the created self is the existence of the true Self.’[55]

It seems that it is precisely those that previously would have been considered outside the realm of spiritual salvation, that believe that they have no ‘creator,’ that are closest to the divine reality of Atzmus and therefore paradoxically God. Because the body and the self’s source of being (and the entire world for that matter), comes from Atzmus, therefore the very sense of self is connected to Atzmus, as the following quote attempts to clarify:

‘The reason the created being/self feels himself as if he has no reason or cause which preceded him, God forbid, is because he is brought into being from Atzmus, which [because] the self/beingness of Atzmus has no reason or cause which preceded Him…[because] there is only Him alone. …So too in the future to come; the true and inner [reality] of all things will be revealed; … that the true source of the created self/being is that of the true Self [God’s] and that [it] has no reason or cause… and this is also true now.’[56]

The ego or self is equated to that of the divine Ego or Self but to some extent even this is sabotaged by the following quote that hints at the individual being from a higher source than even the ‘I am’ of God. The quote talks of the source of Israel in Atzmus and explains that the source of Israel transcends the source of Torah; therefore the Jew is to some extent, or maybe in Essence beyond not just the normative Torah of Exile, but even the Torah as it exists in Atzmus.

‘Through the opening verse of the giving of the Torah (on Mt Sinai) which was ‘I am,’ the anagram of which is ‘I put my soul in this book.’ He placed His Atzmus/Essence in the Torah. Through this, it makes [possible] ‘I am Lord your God’ (singular tense) [to be experienced] in each and everyone of Israel. Through the individual working with his [portion of the] Torah efficiently, he draws this into a state of revelation… In addition, the idea that ‘I am your God’ (of Israel), is above the aspect of ‘I am’ that is in the Torah, and it is also known that as the source of Torah and Israel are in Atzmus, the source of Israel transcends the source of the Torah. That Torah is for Israel, only that the revelation of ‘I am your God’ (of Israel) is drawn out through [the] ‘I am’ in the Torah.’[57]

This theme continues, as the Rebbe attempts to cryptically explain that in Essence every Jew is beyond repentance. Contradicting the previous explanation and now explaining that the individual’s ‘I am’ transcends that of the ‘I am the Lord your God.’ However, the common denominator that is found within each of these explanations is the emphasis on the advantage of the Jew over the Torah.

‘…At the giving of the Torah, through the saying of ‘I am the Lord your God’ [the potential] was made in each and everyone of Israel, for [the] ‘I am’[58] to be your [personal] God, [moreover] your power and your life [force]… It is known that in the saying of ‘I am’ is included all of the commandments, even the commandments of return/repentance. We can [therefore] say, that in [the] ‘I am the Lord your God’ (at the giving of the Torah) was included also the aspect of ‘I am’ just as it is in his Essence/Atzmuso, above the drawing down into the Lord [through Torah].’[59]

Within the Torah also exists the potential for that with transcends the Torah. The ‘I am’ of God is precisely that, and this ‘I am’ is that which is revealed by the Messiah in the New Torah, and consequentially ‘… no longer shall a man teach his neighbour, for all shall know Me!’ It is in this knowledge or experience of ‘Me,’ whether the ‘Me’ be of the individual or of God, there is an equality in the knowledge (experience) of Me!

‘Though there are differences between great and small, yet when it comes to ‘knowing Me’ -knowing Atzmus, the very essence of God -all will be equal.[60]

However, this ‘knowledge’ of God is not knowledge, as you would expect, but experience as the following quote explains that ‘Me!’ is actually Me! and not knowledge of Me.

‘For they shall know Me,’…This refers to the actual revelation of Me, no less; it does not refer to the knowledge and comprehension of the Torah which includes the knowledge of divinity.[61]

The awareness of the divine and unified nature of existence, of the everyday, is brought about through the process of the individual delving into the Torah, and making personal insights and innovations, particularly within Hassidic philosophy and more obviously within those areas that deal with the messianic era redemption and the like. The aim is to realise this awareness within the individual and therefore also (eventually) in the world at large.

Materiality and the future

The key to understanding the Lubavitch way of viewing technology is found when examining its attitudes towards materiality and the future. Generally, the material world is seen in a neutral light neither good nor bad; everything, in theory, has the potential to be raised into the camp of the holy. As long as there is a positive potential in something then it must be used for good. In the more traditional understanding of Hasidic philosophy, this is called ‘the raising of the divine sparks.’ The eschatological redemption is brought closer through this raising of the sparks, by realising the positive potential in all things and ultimately the entire world, and therefore the world becomes redeemed. Everything in the material world, with few exceptions has the potential to be redeemed, either by its use or by abstention from use.[62] Once again, even in the realm of Hasidic philosophy itself, the Rebbe is distinct from his contemporaries. He explains that this divine service of the ‘raising of the sparks’ was completed and that it was no longer necessary because the world was already in a state of redemption. This declaration in theory radically changes the fundamental status of materiality, from a almost panentheism doctrine where sparks of God are found within each physical thing, but the physicality itself is something separate and almost imprisons the God that is found within, to a pantheistic one where the world itself is absorbed in God and physicality itself becomes wholely God.

Materiality as a revelation of (if not) the Divine Essence

‘Materialism, n. The theory that there is nothing in the universe but matter, that mind is a phenomena of matter, and that there is no ground on assuming a spiritual First Cause; regard to secular to the neglect of spiritual interests…Materialise, v.t. To make material, to invest with matter or corporeity; to cause (a spirit) to become material or to appear;’

–New English Dictionary by Ernest A. Baker, Published 1932.

To understand this, we must first discuss the relationship between the divine essence and the Ego. This discussion must first take into account the primary distinction between two aspects of Lurianic kabbalah; the primordial womb and the infinite light of God, which lies beyond. This primordial womb is in theory void of God’s light, whereas that which is beyond this void, God’s light is revealed and diffuse. This could also be described as a primary something-ness and nothingness. Put in psychological, Gnostic or existential terms, a ‘fullness of being’ and ‘the inner void’; Yesh and Ayin,[63] I am, and I am not.

Unlike traditional Habad Hassidic philosophy (here I referred to such works as the Tanya, written by the founder of the Habad dynasty), which regard the body and ego as negative, and anti godly existence, encouraging self-denial and self-nullification,[64] in order to experience unity with God. The Rebbe has a fundamentally dialectic and contrary opinion about how unity with God can be achieved. He sees that this denial of the self as inherently dualistic and unproductive, and prefers the inclusion of every aspect of the self into the divine service, even the ego itself. Here he could be compared to the original founder of the Hassidic movement, who (with regard to prayer) encouraged the devotee not to ignore and banish the disturbing thoughts that stopped him from concentrating fully in his prayers, but rather to investigate and then fully understand their primarily spiritual cause. In so doing this unites those thoughts into his general service of the divine. But this approach was later to be strongly discouraged and disturbing thoughts were to be “pushed out with both hands![65]“ The ego as well as the body were to be crushed, in line with the Zoharic verse which says ‘the body is like a piece of wood, if it does not reveal the light of God it must be crushed! [66]” Moreover, the ego is seen as a primary source of all evil, the cause of arrogance, pride and idol worship.

In contrast, the Rebbe posits that the ego is primarily an expression of the ultimate ego, i.e. God. The Ego that shouts ‘I am!’ is a reflection of the true ‘I am’ and therefore something potentially holy,[67] previously Hassidic philosophy had described physical Existence and the world as claiming an independence of being, from that of God, almost as if it said ‘I have no creator!’ The Rebbe on the other hand saw this not as something that was in opposition to God but as a primarily expression of the Godhead itself. The long-standing question within Hassidic philosophy, about the source of physical existence is answered by the Rebbe. He explains that physical reality cannot have been created via an evolution, of course and effect from the infinite Godhead to finite materiality. Rather there is a quantum leap from the essence of the divine, bringing into creation the physical. The result of this conclusion is that there is a unique and intrinsic relationship between physicality and the divine essence. The connection of this idea with the general messianic theme is only understood when one realises that, this ‘reality’ is only revealed in the messianic era, where the physical itself reveals this divine essence. The Rebbe instructed his followers to ‘open their eyes[68]’ and realise that the messianic era had already begun and encouraged them to ‘live with Moshiach.’ Having taken this onboard one is left with the idea that physicality is itself ultimately a greater and more primary expression of God than any ‘spiritual’ revelation. This is confirmed by another teaching of the Rebbe, which explains that in the messianic era the soul will no longer nourish the body rather the body will nourish the soul. The self and world will be glorified; the world’s previous antagonism towards spirituality and godliness is now seen as a construct the falsehood of which can only be seen in hindsight. The self and the body are no longer to be castigated and denied, but rather celebrated and cared for. In a world that is redeemed and God revealed there is no need for division of physical and spiritual, the spiritual becomes physical and physical spiritual. The transcendent becomes immanent and immanent, transcendent. One is left with a magical world that has infinite potential. This is clearly a western form and expression of mysticism which contrasts strongly with his predecessors clearly more eastern forms,[69] in which it believed that there was no ‘self.’ Obviously the subject is not as simple as I characterise it to be, but in short will suffice in aid in understanding the Rebbes unique view on materiality and therefore also technology. There is even an oral tradition that in the messianic era Hassidim will learn physics, instead of Hassidic philosophy, before prayer, this is because the physicality and therefore also the natural sciences become descriptions of and explorations into the divine. The secrets of the physical universe, of existence are the secrets of the Essence of God.

This connection and correlation between the divine and material world is not something new to Hassidic philosophy, but its significance and corresponding relationship to the main messianic theme which runs through the Rebbes works cannot be underestimated. And comes to a fore in the eschaton.

Atzmus as Equality- the story of the great battle

‘The truth is that we have simply never tried to develop any thinking tool for changing ideas. On the contrary, our thinking is based on the YES/NO system, which is an anti-change system. This is why the introduction of PO as a deliberate change tool is very necessary in our culture.’

Edward De Bono, Po: beyond Yes and No. (Penguin books, New York 1972), p.39

‘… For the Blessed Atzmus Mahus it is not possible to compare or to make the distinctions and difference between higher and lower.’[70]

Atzmus is and could have only been invented by a deep and profound form of Mysticism, one that was on one hand intellectual and on the other highly experiential. In the following quote the Rebbe explains that the natural world, as it is, the very laws of Nature are a greater miracle than any revealed Miracle.

This equality is unprecedented, because it now equates the higher and lower, the spiritual and the physical and corresponds to the Midrashic legend of Leviathan and Behemoth.

The Midrashic story[71] is of the “Great Battle” that is said to take place in the ‘End of Days,’[72] between the Leviathan[73] (a giant fish) and the Behemoth (a Huge Ox). They ‘…will battle with each other as a sport for the righteous in the time to come. The Behemoth will attack the Leviathan with it’s horns and gore him, and the Leviathan will attack the Behemoth with his fins and rend him[74] and will pull the Behemoth down and slice through it’s neck.’

These two mythical creatures fight to their deaths, and the flesh of both will be eaten, together with a special wine[75] (that is said to have been hidden by God in the first six days of creation, for the righteous in the world to come[76]). In the great festivities that will accompany the future redemption, as it says ‘In the future time, God will make a banquet for the righteous from the flesh of the Leviathan[77] where the flesh of both animals will be eaten together.’[78]

The Sages ask, concerning this method of slaughtering as to whether it is kosher or not?

“Haven’t we previously learnt that…. killing an animal with a serrated edge [i.e. the fishes fin] (because of the pain that it inflicts on the animal) invalidates it from being kosher!”

To which Rabbi Abin son of Kahana replies, ‘that in the future ‘A New Torah will come from me,’[79] i.e. an exceptional (temporary) ruling will go forth from me, allowing this type of slaughtering to be considered kosher (in this instance).’[80]

The profound mystical significance of each of these animals and the battle is alluded to in the works of Hassidic thought in Sefer Ha-Likkutim[81], which explains that the Leviathan represents Spirituality and the Behemoth, coarse Physicality.[82] Their battle and their ultimate death signifies the death of both spirituality and physicality as two distinct and separate beings, and the ultimate revelation of that which transcends both equally, ‘Atzmus.’ This allows for the slaughtering of both the physical and the spiritual, and the manifestation of Atzmus’s true transcendence that kills the Spiritual and Physical, and creates an equality[83] between them. Ultimately there is no up and down, good and bad, but only the ultimate revelation and uninterrupted awareness of the divine nature of existence.

The Rebbe in conclusion sees neither Physicality nor Spirituality as an ultimate end in themselves, but both are interdependent or possibly even irrelevant, compared to the divine manifestation of ‘Essential Existence.’ Accordingly both the Messiah and the Messianic Era, are both attributed with this aspect of ‘Essentially Transcendent and yet Immanent Divinity.’[84]

The significance of the Leviathan’s killing of the Behemoth with it’s serrated fin, is explained to represent, that the ‘slaying of the world,’[85] will be in a series of stages, (like that of the serrated knife) as opposed to one blow that would normally be with a kosher knife.

This is the New Torah and the Messiah’s innovation. The Rebbe connects this with the three stages of the Messianic Era,[86] and explains that it can only happen in stages otherwise the world would become nullified, and overwhelmed in the light of ‘Atzmus.’ The spiritual and physical worlds have been killed; all that remains is fragments of their corpses, which are divided and eaten by every individual at this banquet.

The remnants of both animals are dead, but they also still exist, and even provide joy and sustenance to the righteous. The spiritual does not exists as a separate entity from that of the physical and the physical is now spiritual, there is no longer a separation between the two, but this unity is not just a temporary revelation (as with the revelation at Mt Sinai) but a permanent reality, and is that of the world: the physical has been spiritualised and the spiritual is the physical. God and the world are One, there are no divisions, the world which is experienced becomes and therefore is divine.

The future is going to be Good

With its emphasis upon messianic consciousness and the anticipation of the imminent arrival of the Messiah and the messianic age, this community has a uniquely positive outlook towards the future. They now hope for the resurrection of their Rebbe, the fulfilment of his prophecy, as well as the biblical prophets; the proof that they where right all along. However, this apart there is a genuine longing for a deep and complete peace and universal harmony that will be ushered in, in the not too distant future. The future is not something that should be feared, but trusted, something that must be celebrated even in the present. There is a sense, at least in the Rebbe work, that the future must be brought into the now. In effect attempting to actualise the futures potential, by realising all the dreams of the future can be experienced now, as in the adage ‘and if not now when’ and if the moment past, in the next moment or the one thereafter. This anticipation of the future is so important that, it is something that has even seeped into the unconscious mind people dream of anticipate the redemption, of it imminent arrival. The community, is in a time-warp between, living in the past, keeping memories of the of the Rebbe alive and dreaming of the future. They are very rarely present in the now, this is unfortunate and may have been what the Rebbe wanted them to do, and maybe what he meant by saying that: -

‘Now all we must do is to dance with joy at the appreciation of the imminent arrival of the Messiah and messianic era, so much so that the streets themselves dance.’

– Simchat Torah 5751.

‘The service of purifying the world, is over, the missionary activity is over, everything is done, now all we must do, is to accept and realise that it [the Messiah and the Messianic era] are actually here.’

– Safer Ha Sichot 5752

The Future is almost present; it holds the taste of all sweet things of peace, happiness, and fulfilment. The future holds unbounded joy, continuing exponentially ad infinitum, and both personal and global utopia. Hoping, praying that some supernatural power will save them from themselves, they call out to the Rebbe and he points back to them saying, ‘I’ve done all I can, now its up to you.’ It is easier to trust in the future and live with a dream that in the not too distant future everything will be good.

‘The Messiah will come lowly and riding on a donkey.’ Zechariah 9.9

The Rebbe[87] interprets the Hebrew word for donkey ‘Chamor’ to mean course physicality, ‘Chomer.’ Although in this example, a direct connection between course physicality is not made nonetheless, in light of what was mentioned above concerning the revelation of the Divine Essence in physicality and it connection to technology, I feel it is a connection that is in some way justified. Surprisingly this metaphor of the Messiah riding on the back of the donkey has an interesting although speculative connection with the previous example in the Zohar. In the Zoharic image, there is a corresponding relationship between the Messiah and technology, Messiah and the messianic philosophy of Habad philosophy is understood and corresponds to the fountains of above which elicit the fountains of below… However, in the example Zechariah, the metaphor is even more poignant. The Messiah and therefore Hassidic philosophy metaphorically ‘ride on the back of the donkey,’ which is science and technology. There is a unique advantage that the donkey has even over the Messiah himself, because he is dependent on it to move him forward and travel to its eschatological destiny. Previously, Hassidic philosophy was the source of developments in science, now technology takes its tern to provide Hassidic philosophy with its ride to the virtual utopia.[88]

‘Nobody needs to go anywhere else. We are all, if we only knew it, already there.’

Aldous Huxley. Island, ‘Notes on What’s What,’- by the Old Raja (Grafton books, 1986) p.42

In conclusion our discussion of the nature of reality in the messianic era according to the new theology of the Lubavitcher Rebbe reveals a more holistic and unified reality, that might even be called hedonistic: this world it seems is the aim and ultimate focus of all existence.

‘… When Moshiach comes, the divine light will be revealed in this material world just as is now in the world of Atzilut. Physical space will be actual Divinity, not clothed in any the garments of physicality, for the true face of physicality will then be discernible -the fact that it is actual Atzmus, the very Essence of God Himself.’[89]

The divine is no longer banished to the heavens but is found to be the very stuff of the world, the ego just a revelation of the divine ego, the world an expression of God’s Essence, the previous sense of duality, between God and World, God and Man, falls away. The physical world and body is seen as the ultimate and more authentic revelation of God’s true reality than any spiritual realm or world. This is also pointed to by the statement that in the Era of Redemption:

‘At that time… “The very Essence of Infinite Existence (Atzmus En Sof) will be manifest, within the corporeal.” As well as the assertion that “The true standing of Physicality will become apparent, that the source of Physicality is higher than the source of the Spiritual,”[90] and on a personal plane “The Soul (spiritual) will be nourished by the Body (physical).”[91]’

Continuing on this theme of the unity of God, Torah and the Jewish People, we find what would be considered quite shocking contemporary advice concerning prayer and repentance, although this is quite understandable from a mystical point of view. These directives, point towards, if not flirt with, the antinomian aspect of this mystical union. If these adaptations of the Rebbe’s discourses by Rabbi Tzvi Freeman, are legitimate or at least follow a general train of thought within the Rebbe’s philosophy, and an extremely comfortable proximity to antinominais, which I feel they do, then it is here that we find the seeds of the antinomian influence of the idea of Atzmus. Moreover, the beginnings of the end of the normative dualistic approach to the practice of Judaism.

‘Do not pray. Prayer means one and the petitioning to a higher one. Instead, connect. Become One with your Maker, so that divine energy will come through you and into our world to heal the sick and cause the rain to fall. This we call Tefilla.’[92]

This plea for individual divination, reflects firstly the Rebbe’s belief in his own Messianic divinity, but also his belief in the ability of every individual to attain this level of Kabbalistic/messianic divination and/or divine union. This is further stressed in the next text where the individual is encouraged not to repent but, in short, to become one with either the Divine Self or realise that he is the divine self?

‘Do not repent. Repentance means to stop being bad and to become good. Instead, return. Return to [your or the?] Essential Self… This we call Teshuva.’[93]

In the next quote the Rebbe explains that even the realm of commandment is undermined if not totally useless in the messianic era, as a commandment implies a duality between man and God and since there is no such duality, as man and God are One, there is no need for commandments.

‘The category of “commandments,” which are commanded to the person, are relevant only when the person is an existence unto himself [separate from the One], so that then the category of the commandments of the Holy One… falls upon him, and he should conduct himself according to the will of the Holy One. But, after the completion of one’s personal service in the fulfilment of the commandments, so all of his existence (every detail that exists) is permeated with the will of the Holy One. … This makes the [one who is]… ‘commanded’ joined with the Holy One, until they become one entity, ‘Israel (through the Torah) and the Holy One are all One.’ This will be revealed in the future to come- that the categorisation of commandment isn’t relevant to man (since he is not an existence unto himself); this is because, his existence is [one with] the will of the Holy One…’[94]

It is true, and may be argued, that the above quote states that it is only the category of ‘command’ that is abolished and not necessarily the commandments themselves, since the individual will be ‘One with the Will of God.’ It may therefore, be argued that the Rebbe was suggesting nothing more than a ‘mystical redemption.’ In addition, this mystical redemption may not affect in any way the fulfilment of traditional Judaism. However, this is quite clearly a naive and simplistic oversight by those attempting to protect the Rebbe’s reputation, as a defender of the faith. This mystical and messianic Oneness, as I hope I have explained, ends the traditional subject/object distinction, and in so doing ends many if not all of the commandments we associate with traditional Judaism. Judaism’s eschatological fulfilment lies in its ultimate abnegation, since once it has done its task it has no use.

One example that I hope will help to clarify the status of the commandments in the messianic era, which again to some extent can be anticipated now, is the example of Shabbat, since Shabbat is said to be a taste of the Messianic era, when it will be ‘a day that is all Sabbath.’[95] On Shabbat, the Jewish male is not obliged to don phylacteries, which is a meditative aid to help the individual experience God’s Oneness and Unity,[96] since the day itself is a sign of God’s Oneness and unity. As is explained at length in Hassidic philosophy on Shabbat, the world returns to God, and doesn’t actually exist. On Shabbat, the law/Halachah of phylacteries, still exists, one can learn about it and discuss it, but the actual ‘mitzvah,’ the actually carrying out of the commandment, does not. So too, when the individual is ‘at One’ in the messianic era, many if not all of the commandments cease to apply. ‘The halacha always exists,’ but most of it is not relevant to a redeemed world in which the divine reality is openly revealed. In a singular existence there is ultimately no possibility for a discussion of ‘God,’ or relationship with God, seeing as we are solitary entity.

In conclusion ‘warts and all’

This world as it is ‘warts and all,’ in the apparent, reality that there is no God, that ‘miracles don’t happen in our time’, is in reality the most quintessential expression of God’s divine essence, of Atzmus. That this apparently limited world is in fact truly infinite, that our lives however limited are actually our personal infinity, every moment, and every molecule, the very fabric of existence has ultimate meaning as it is. Everything therefore is Atzmus, included in Atzmus, and if you look around feel the chair you are sitting on, the things you see, the air you breathe, the you that sees, stuff of the world, the world itself, all of this you! included, every molecule is Atzmus. In reality, there is no division, no difference, no higher or lower, better or worse, there is only Atzmus, what we are: is in a sense is: God experiencing God. Personal redemption is therefore in someway dependant on this personal realisation. That redemption in part is dependant on our own ability to accept ourselves and the world as it is before there can be any actual changes. Perhaps that very our acceptance of the world and existence as it is, as the Ultimate God reality and experience and this realisation, could possibly be in a sense enough for there to be a personal redemption, that triggers a more universal One?

Contrasts and comparisons maybe drawn to certain formations and types of Buddhism, early Christianity, and others, although the unique taste and flavour of Atzmus is distinctly Jewish in style and in its mannerisms. This maybe arguably a purely cultural phenomena, that it may in conclusion not differ from this or that eastern or western theology of philosophy. Despite the legitimacy of these claims, the upbringing, the culture in which it grew makes it a fascinating and uniquely distinguishable Jewish ‘God’ of the late twentieth century, and possibly the popular successor in the twenty-first and on.

In the whirling relativity of an equalitative post-modern world of comparative religions, the significance of the Rebbe’s messianic philosophy can be easily marginalized in the rawring herds of self-proclaimed messiahs. However, The religious, theological and philosophical prospects of a philosophy of realised eschatology in a powerfully influential Jewish religious movement cannot be simply marginalized as some post-modern cult phenomena (although it is arguably that as well), but must be examined and explored thoroughly. From a Judao-centric perspective, the significance of his teachings cannot be underestimated, as they will inevitably determine the religious future not only of the Lubavitch movement, but also that of the Jewish people and the world at large.

The One Commandments

Posted on | November 20, 2008 | 1 Comment

New Torah

Posted on | November 20, 2008 | 8 Comments

Recent Posts

• A New Theology for a New Torah
• The One Commandments
• New Torah

Categories

• Uncategorized

Recent Comments

• ANDREW on Atzmus
• JOHN on Atzmus
• GREGORY on Mission
• WILLIAM on New Torah
• SIDNEY on New Torah

Moshiach Links

• 770live.com
• Beis Moshiach
• Campaign For Moshiach Consciousness
• Chabad World Moshaich
• Chabad.info
• Greet Moshiach
• Mashiach.org
• Moshiach Now
• Moshiach.com - Chabad Inc
• Moshiach.net
• New Torah Old Blog
• Noahide - 7 Universal Laws
• Redemption Living
• Sanhedrin Haolami
• Sichos in English.org
• Yeshivah Tiferes Menachem
• Yitzchak Ginsburgh

The Messianic Doctrine of the Lubavitcher Rebbe

About

The Lubavitcher Rebbe, the Messiah of the generation, began to reveal the New Torah, we would like to share this with you. The New Torah is the Essence of the Torah - Gods intended message to the Hebrews and Humanity.

Subscribe to our feed

Search

Admin

• Log in
• Wordpress
• XHTML