Yearning for Moshiach

28 Shevat 5782

“The poles shall be in the rings of the ark; they shall not be removed” (Shemos 25:15)

“This is actually one of the 365 prohibitions of the Torah—never to remove the carrying poles from the ark, even when the Mishkan is in a state of rest, as it often was for several months at a time. Indeed, the poles remained in the ark for the more than 380 years that it stood in the Holy of Holies in the Temple in Jerusalem! This particular law applies only to the ark, and not to any of the other vessels of the Mishkan.

The ark, which served as the depository of the Torah, was the most secluded of the Mishkan’s vessels, expressing the ideal that the Torah scholar (who serves as an ‘ark’ for the Torah) must remove himself from all worldly endeavors. At the same time, however, he must be in a constant state of ‘portability’—even more so than the other ‘vessels.’

If there is a soul thirsting for the word of G‑d in the ends of earth, the Torah scholar must be prepared to leave his inner sanctum to transport the Torah to that place. So even when he sits in his ‘Holy of Holies,’ he must have his ‘carrying poles’ inserted in his ‘rings’—always at the ready to venture out at a moment’s notice, constantly aware of his responsibilities toward the world outside.” (Lubavitcher Rebbe)

“For by fulfilling G-d’s will through this service, despite the exertion involved, the innermost Divine will will be revealed in it—internally as opposed to ‘surrounding’ it or ‘hovering’ over it from above, and very manifestly, without any obscurity whatsoever.” (Lessons in Tanya, Likutei Amarim, middle of Chapter 25)

By cultivating this sense of urgency, the Torah scholar will experience a level of learning that is not detached from reality, but an essential part of Hashem’s plan to bring a final redemption to the world. The Rebbe clarified again and again that in this critical period before the end of the exile, nobody can lean back and learn for themselves. We have to broaden our scope beyond ourselves, our family and even our immediate surroundings. We must see every mitzvah, not only our own, in the context of the immediate redemption and carry it out, despite the exertion involved, with the ardor and zeal of finally ending this darkness that is blemishing every truth, dampening every joy, and magnifying every impurity.

“If I forget you, Jerusalem, let my right hand forget [its dexterity]. Let my tongue cleave to my palate if I will not remember you, if I will not bring to mind Jerusalem during my greatest joy!” (Tehillim 137:5-6)

It is brought in Halacha that these verses of Tehillim obligate us to constantly remember that we are in exile. Even during our greatest Joy we should not forget Jerusalem and what used to be. Hashem’s holiness used to be revealed openly for the whole world to see, and it will be even more so in the near future. It is our task to yearn and actively work towards this goal, as it says in Midrash Yalkut Shimoni, “Even if the Jews have only the yearning for Moshiach, they are worthy of redemption.”