Monday, May 11, 2009
The Greatest Public Servant- King Moshiach
People assume things from their own frame of reference. A king in past generations meant, abuse of power. But in Torah a Jewish King is totally the opposite, he is a total servant of Hashem.
The higher the position one has in the Jewish nation, the more Bittle one has to be. Since through Bittul, one is then able to absorb the greater Kedushah (holiness), that is accessible as one gets closer to Hashem.
Bittle means, that the physical desires, needs and ego of the body, are nullified and totally in synch with the will of Hashem.
A Jewish King has to have two Sefer Torahs: one to be kept in his home, and the other one has to keep with him wherever he goes.
From this we see, that a Jewish King is more of a servant than a King; he can’t do whatever he wants, he can only do what Hashem wants.
A Jewish King reveals Sefiros HaMalchus (the quality of Kingship). As Chassidus explains, this Sefirah is totally different than all the previous Sefiros.
Whereas, the previous Sefiros have specific qualities that makes each one different from the other, Malchus, on the other hand, has no defining qualities; it has only one aspect, total Bittle (total receiving).
Through this Bittle, since it has no limitations or boundaries that definite it, it is able to reveal and transfer everything that precedes it; up to and including, in our generation, Atzmus (the essence of Hashem).
As we see, that many Tzadikim are called servant (Eved) of Hashem in the Torah. It is stated in Torah that, “Eved Melech, Melech”, a servant of a King, is a King.
Meaning to say, that through being Buttle to the King, as a result, the King shines through the person, and he also becomes a King.
In a similar manner, when Jews are Buttle to Moshiach, they also become Kings of Hashem. And so too, when the nations of the world help Torah, they also become connected to Hashem.
The average person’s body is not Buttle. His body is like a door, which blocks the the Nesahmah, whereas a Tzaddik’s body is like a window, that reveals G-dliness.
This can be compared to clear water, that is poured into a green glass, a red glass, an orange glass, etc.
Although the water is colorless, the glass distorts the color of the water; and the outside observer only sees the color of the glass.
So too, each person has their own ego that distorts the pure Torah that he absorbs.
We also see this regarding Moshe, whom the Torah states explicitly, “Moshe was the humblest (most Bittle) person on the face of the earth”. In the case of Moshiach, it is even more so.
This why we see, that the Torah is called "Torah's Moshe", it should be called Torah's Hashem. This is because Moshe was so Bittle, transparent, that the Torah and Moshe, were one.
So too Moshiach, he and Torah are one, since He has no ulterior motives or desires.