automatically, on account of its sequential order – it does not amount to exclusivity, described as “
– it is wondrous [i.e., extremely rare or out of reach, only attainable by the very elite].” Rather, as explained in Tanna D’Vei Eliyahu (Ch. 9 and 25) and cited in Chassidus, all Jews – even a slave or maidservant – can achieve
hashraas ruach ha’kodesh
, the manifestation of the Holy Spirit of G-d. Indeed, every single Jew is obligated to ask himself, “When will my deeds approach the deeds of my Fathers – Avrohom, Yitzchok, and Yaakov?” However, one must not fool himself; he must know “to not set foot in the place of the great.” The entire virtue of the seventh is that it is seventh from the first – he can fulfill the Divine service and mission of the first [generation], the mission of “do not read ‘
.’” The endearment of the seventh [generation] is because it draws down the Divine presence. In fact, it draws down the Ikar Sh’china, the ultimate manifestation of the Divine presence, and it draws it down into the lower realms [i.e., into the physical world].
The fulfillment of this mission is what is required of each one of us, members of the seventh generation
– for “All sevenths are beloved.”
Although being [cherished as] the seventh generation
is not on account of our choice or our service –
in fact, in many respects it is possible that it is not in accordance with our will
nevertheless, “All sevenths are beloved,” That is, we are presently in the final moments of exile, right before the redemption, the Era of Ikvisa D’Meshicha, and the end of the Ikvisa. And the mission with which we are charged is to complete the manifestation of the Sh’china – and not only the Sh’china but the Ikar Sh’china, and specifically in the physical realm.
(Seifer HaMaamarim Basi L’Gani (5711) Vol. 1, pg. 30-31)
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