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PDF FormatMenachem Mendel’s messianic belief did not rely only on his being the seventh rebbe in the Lubavitcher line. Another important factor was the role of the sefirot in Chabad mysticism. The Kabbala describes the sefirot, the luminous emanations through which God infuses this world with heavenly light, as a sequence of temporal coordinates. According to Chabad’s unique brand of mysticism, the sefirot also correlate to specific tzaddikim, beginning with the Baal Shem Tov—the founder of Hasidism—and ending with the seven Lubavitcher rebbes. Menachem Mendel Schneerson’s explanation of this doctrine is as follows:
Every one of the rebbes is a maor [“luminary”]; within this category, however, each rebbe has a distinguishing characteristic in accordance with his position in the scheme of the sefirot. Thus, as is well known, the Baal Shem Tov corresponds to the level known as atik [“ancient”]; the Maggid corresponds to the level of arich [“long”]; the Alter Rebbe to hochma [“wisdom”]; the Mitteler Rebbe to bina [“understanding”]; and so on. And my revered father-in-law, the Rebbe [Rayatz], who is the luminary of this generation, incorporates all the luminaries—the Baal Shem Tov, the Maggid, the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash,28 and the Rebbe Rashab—because he brings about the same effects that they brought about in their respective generations.29
The Rebbe’s metaphysical outline of history, then, asserts that the Baal Shem Tov corresponds to the atik yomin (the “ancient of days”) and his disciple, the Maggid of Mezeritch, to arich anpin (the “long countenance”)—both being manifestations of the highest sefira, keter (“crown”). Chabad founder Rabbi Schneur Zalman of Liadi, known as the Alter Rebbe, corresponds to the sefirah ofhochma. His son, Rabbi Dovber Schneuri, the Mitteler Rebbe, corresponds to the sefiraof bina. This correspondence continues until Rabbi Yosef Yitzchok Schneersohn, referred to by Menachem Mendel as “the luminary of this generation.” But where is Menachem Mendel himself, the seventh rebbe, in this divine order?
There are several versions of the answer, but they all conclude that the seventh and final rebbe corresponds to the sefira of malchut, or “kingship.”30 This sefira encompasses all of the heavenly plenitude emanating from above—meaning, by implication, that the Rebbe himself completes the descent of the divine light through the heavens.31 And indeed, on dozens of occasions the Rebbe indicated that he viewed himself as the physical embodiment of malchut. In his 1989 Rosh Hashana speech, for example, he claimed that,
All of the above is enhanced by the unique nature of the present year, tav-shin-nun, a “year of miracles.” The Hebrew for “miracle” also has the connotation “uplifted,” i.e., it refers to a level that is elevated above the natural order….
The concept of miracles also relates to the custom (quoted by the previous rebbe) of mentioning the nessi’im (pl., “princes”)… on Rosh Hashana.
The word nassi (sing., “prince”) also means “uplifted” and is used regarding an individual who is elevated above the people as a whole as we find in regard to King Shaul, who was described as being so tall that his shoulders were higher than the heads of the people.
Our Sages, however, explain that “a nassi is the entire people” and that each member of the people has a spark of the nassi’s soul within his soul. Therefore, all the physical and spiritual necessities required by the people are drawn down to them by the nassi. Furthermore, the nassi lifts the people up to a higher level. For this reason, it is appropriate to mention the nessi’im on Rosh Hashana.
Our Sages teach that God relates to us in a manner of “measure for measure.” Thus, in order to merit the present “year of miracles,” each Jew must begin a miraculous order of behavior, i.e., take on good resolutions regarding his service of Torah, prayer, and deeds of kindness which totally surpass that which could be expected of him based on his behavior in previous years.
This will serve as a vessel to contain the blessings of the present year, a “year of miracles.” Surely, this will include the greatest miracle, the messianic redemption, when “as in the days of your exodus from Egypt, I will show you wonders.” God will “sound the great shofar for our freedom,” bringing the Messiah. His coming is associated with the revelation of the yehida, the essence of the soul of every Jew. Then, it will be revealed how “Israel and the Holy One, blessed be he, are all one.”32
The “nassi,” referred to by the Rebbe as the yehida, is the soul that contains within it the souls of all Jewish people. Here, in language obscure to the outsider but plain to his followers, the Rebbe stated that this leader is none other than himself. He claims, in other words, that he is the messiah—the redeemer who has not yet been revealed, but whose revelation is nonetheless imminent.
It would appear from his speech that the Rebbe viewed all of human history as flowing inexorably toward the decisive moment when he, as the final descendant of a line of tzaddikim, would be required to act as the savior of humanity. It must be emphasized: In spite of all his scientific education, the Rebbe’s worldview was based entirely on the Kabbala, and can be understood only in its light.33 According to his mystical belief system, the fact that he was the seventh rebbe in the Lubavitcher dynasty was not accidental, but rather an event of divine significance, an eschatological occurrence that marked the beginning of the end times. Guided by this theory, the Rebbe no doubt felt that the weight of redemption lay entirely on his shoulders. He was therefore determined to fulfill that destiny to the best of his abilities.
