Prepared in honor of the 22nd yahrtzeit of my mother, Mrs. Mushka Pearson, on Shabbos Parshas Vayechi–Chazak, the 14th of Teves.

Chaya Mushka bas R’ Dovid. May her pure Neshama have an Aliyah. 🕯️

״וְהָיָה זַרְעֲךָ..וּפָרַצְתָּ..וְנִבְרֲכוּ בְ״ךָ כָּל מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ.״

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In the time of the Beis HaMikdash, at the height of the Yom Kippur avodah, part of the exalted tefilla of the Kohen Gadol was: “that women should not miscarry nor give birth to stillborn children.”

On the holiest day of the year, in the holiest place on earth, offered by the holiest person on earth—the ultimate convergence of all three elements of existence (“oilem” – space, “shana” – time, “nefesh” – person), considering the countless matters for which the world, and individuals in particular, are desperate, this was the chosen tefilla? Even in this context, why did he not daven that barren women should give birth?

The explanation offered is that this tefilla, like all matters of Torah and holiness, carries a profound psychological idea: The greatest tragedy is not the absence of potential, but when existing potential goes unrealized and unactualized—when creative ideas, abilities, and inner resources never come to fruition.

We all have ambitions and ideas that we long to bring to life, both in the world and within ourselves. Yet often brick walls appear—obstacles disguised in various forms that obstruct our path, like a levee holding back gushing water from reaching the areas that need it most. 

Reflective of the three elements of convergence mentioned above (space, time, and person), the obstacles that prevent potential from emerging often manifest as: 1. The place in which we find ourselves (geographical or psychological), 2. Our perception that the time is not “yet” right, or 3. The people in our lives (or within our minds) who intimidate us from accessing and expressing our inner, innate potential.

As in the time of the Beis Hamikdash, our generation is privileged to have a “Kohen Gadol” who guides us in navigating and breaking through these obstacles enabling us to become the people we were destined to be, from the moment the Creator designed our birth until the moment our souls return to Him.

The Rebbe, in his capacity as leader of World Jewry, coined the “motto” and marching order for our generation—a cry from the depths of his holy neshama, tailored for the spiritual, material, and psychological needs of our time:

וּפָרַצְתָּ! יָמָה. וְקֵדמָה. וצָפוֺנָה. ונֶגבָּה. 

“Spread forth! To the west, the east, the north, and the south...” (Breishis 28:14)

I would venture to explain the posuk (and by extension, the Rebbe’s enduring call), as follows:

When a person discovers their ?מַהִי, (from the same letters as: ״יָמָה״) — the timeless and abiding existential question demanded of each person to ask themselves: “What is my purpose here on earth? Where can I shine my light uniquely accessible to me, and be a channel for Divine consciousness according to my life circumstances, experiences, talents, and thoughts?” — then one can begin the pursuit (״וְקֵדמָה״) of what you were destined all along to become.

But when this sacred potential, designed to shine outwardly, is hidden (״וצָפוֺנָה״) — as in ״צָפוּן״ like the afikoman hidden away at the Pesach seder—the result is often, sadly, apathy, misery, and cynicism, drifting into dry land (״ונֶגבָּה״), where the vitality of life feels barren and stagnant, as if the energy meant to rise has been left dormant and lifeless.

The Rebbe’s message is crystal clear and attainable for everyone: bulldoze through  all obstacles by means of recognizing that the world we live in is essentially a garden—and not just any garden, but the Creator’s majestic garden of delight and joy. A garden filled with endless opportunities to acquire and reveal His Oneness through the light, joy, and warmth of His holy Torah. 

We are privileged to be its gardeners, tasked with nurturing and developing it by manifesting the Light of Torah in our words, heart, and actions, and extending it to our circles of influence.

The Rebbe teaches us that there is no situation, person, or place on earth devoid of Divine presence, and nothing in existence that is incapable of being affected—only waiting to be discovered and revealed (just as a garden requires upkeep, cultivation, and weeding). All obstacles to this awareness stem from our own perception: how we process and interpret our surroundings, our lives, and the world at large—anything but the truth.

Life often becomes a marathon of endless pressures—meeting social expectations, constantly seeking validation for our professional and personal performance. Society, including our personal circles, can train us to doubt ourselves, fostering a toxic “Who am I?” mentality. Left unchecked, this leads inevitably to misery and inner turbulence.

When we show up to the world, let us focus not only on how we appear externally, but on how we manifest character and purpose. (After all, as the saying goes, “Be who you are and say what you feel, because those who mind don’t matter, and those who matter don’t mind…”)

So, what is truly dimming our light and preventing us from making the changes that Hashem—the Source of all knowledge, who graciously grants human understanding, as we acknowledge three times a day with a brocha b’shem umalchus)—has planted within our minds to implement in His world?”

Metaphorically compared to the gravity of a woman who has experienced a miscarriage or stillborn, G-d forbid, consider the gravity of each of us who, due to upbringing, social conditioning, or self-doubt, has failed to integrate and implement your uniquely Divinely-gifted features—your light—the world so desperately needs. We know this is true, because if it weren’t, why would its Creator and Master Architect have planted these ideas in your mind in the first place? 

To fulfill one’s full potential doesn’t (necessarily) mean building a multi-million-dollar business immediately (but by all means if that’s your calling..) or accomplishments of similar proportions. Rather, it means surpassing the norm—not just the norms of society, but our own. To  exceed expectations and the perception not just of society — but, most importantly, how we view ourselves, and in how we impact the world around us.

The Rebbe, in his lifelong pursuit and vision of a redeemed world, sought to redeem every single element of existence—so that no being, no moment, and no potential would remain wasted or unfulfilled; sparing no means and efforts to ensure that each reaches its intended purpose and ultimate perfection, the fullest potential for which it was created—from the beginning of time until this very day, in every single thing and every person, including you and me.

The world is ready, the opportunities are endless, and the resources are within reach.

So, what’s actually stopping us from showing up to life as our fullest selves?

May we all discover our strengths and shine our light out into a world so anxiously waiting for it, as Alex Clare’s #1 hit song reminds us:

“Spread out, spread light, spread love

All around the world. U’foratza…” 

A Guten Shabbos!

״חַזַק חַזַק ונִתְחַזֵק!״