Why Yearn for That Era?
לא נתאוו החכמים והנביאים ימות המשיח...
The Sages and prophets did not yearn for the Messianic era [for any reason other than their aspiration that the Jewish people] be free [to involve themselves] in the Torah and its wisdom
This means that even true sages and prophets, who know the Torah, are not satisfied with their study and knowledge of it at this time, during the time of exile; rather, they yearn and look forward and hope for the coming of Mashiach, for it is only then that they will be able to engage in the Torah in all its depth.
From a talk of the Rebbe on Shabbos Parshas Vayeira, 5743 [1982]
..כדי שיהיו פנויין בתורה
..in order to be free [to involve themselves] in the Torah
From these words it is clear that the era of Mashiach is not a peripheral reward for one’s spiritual labors during the period of exile; rather, it is the continuation and consummation of this avodah. Likewise, a Jew desires and yearns for the days of Mashiach not2 “for the sake of receiving a reward” for his avodah during the period of exile, but because he wants to attain perfection in it.
This desire is thus part of every man’s avodah.
Sefer HaSichos 5748 [1988], Vol. I, p. 80
..כדי שיזכו לחיי העולם הבא
..in order to be found worthy of life in the World to Come
This does not mean that the Sages and prophets yearned for the World to Come as a recompense, serving G‑d721 “for the sake of receiving a reward.” (On this Rambam writes:3 “One should not say, ‘I will observe the commandments of the Torah... in order that I be found worthy of being granted life in the World to Come.’ ” This level of divine service, he writes, is motivated [merely] by the fear of G‑d; “it is not the level of the prophets nor of the Sages,” for they serve Him [also] out of love.)
Rather, the above quotation means that the Sages and prophets yearned for the World to Come as a continuation of their ever-ascending endeavor to constantly grow nearer to the consummate cleaving to G‑d which is attained through the Torah and its commandments. Thus, concerning the World to Come, Rambam4 quotes the Gemara5 — “The righteous will sit, with crowns on their heads, and delight in the radiance of the Divine Presence” — and explains: “The understanding which they attained [during their lifetimes], and which made them worthy of being granted life in the World to Come, remains with them, and this is their crown.... Likewise, ‘delighting in the radiance of the Divine Presence’ means that at that time they will know and apprehend the truth of the Holy One, blessed be He, to an extent which was impossible when they were garbed in the dark and lowly body.”
This is divine service prompted by love. For to love G‑d means that “one loves [Him] so intensely... that his soul is bound up with the love of G‑d....6 He loves the Holy One, blessed be He, only in proportion to the knowledge with which he apprehends Him..., [seeking] to understand and grow wise through such modes of scholarship and perception that make his Creator known to him.”7
And the ultimate level in this hiskashrus, in the soul’s bond with G‑d, is attained in the World to Come.
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