1. The Era and its Leader

As will soon be explained, these various themes are interdependent. It is because of the future revelation of G‑dliness that there will be no hindrances in the fulfillment of His Will, the observance of Torah and mitzvos. Furthermore, the alignment to a higher purpose will bring peace to the world, and the unified efforts of all people will allow for goodness to be plentiful. See also Sefer HaSichos 5751, Vol. 2, pp. 505-506.

As it is stated: “The world was created in a complete form,” Bereishis Rabbah, 14:7, 13:3. Moreover, the world was a place of Divine revelation as “the Essence of the Shechinah dwelled in this world,” Bereishis Rabbah, 19:7; Shir HaShirim Rabbah, 5:1. (See Toras Menachem, Sefer HaMaamarim Melukat, Vol. 4, p. 161; Vol. 2, p. 354).

This is because the greatest heights are only attainable by means of significant descent, as Chassidus famously explains the principle of “yeridah letzorech aliyah,” “descent is for the sake of ascent.” See for example Likkutei Torah, Bamidbar, 77c, employing the language of Makkos 7b. See Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, p. 355; see also Maamar Ner Chanukah, Sefer HaMaamarim 5735, p. 290.

A deeper perspective on the benefit gained by means of this struggle will be discussed below in Chapter 10, pp. 343ff.

The Rambam also describes the effect Mashiach will have on the world at large: “He will then improve the entire world and motivate all the nations to serve G‑d together as [Tzephaniah 3:9] states: ‘I will transform the peoples to a purer language that they all will call upon the name of G‑d and serve Him with one purpose.’” Mishneh Torah, Shoftim, Hilchos Melachim, 11:4. (The fact that this detail is not included in the opening halachah quoted here is because the Rambam as a Halachist first codifies the core element of Mashiach from a halachic perspective. See Likkutei Sichos, Vol. 18, pp. 277ff.)

Mishneh Torah, Shoftim, Hilchos Melachim, 11:1. For a comprehensive analysis of this paragraph, see Likkutei Sichos, Vol. 18, pp. 271-284. (See there fn. 49 and note 1 for the basis to the abbreviation of the Rambam’s words.)

This is also illustrated in one of the best-known prophecies regarding the age of Mashiach (Yeshayahu, Chapter 11): “And a shoot shall spring forth from the stem of Yishai… And the spirit of G‑d shall rest upon him, a spirit of wisdom and understanding, etc.” Directly following his descriptive account of the persona of Mashiach and his leadership, Yeshayahu continues: “And the wolf shall dwell with the lamb… For the earth will be filled with the knowledge of G‑d as water covers the sea bed.” Thus, the prophecy implies that the transformation of the entire world is a direct result of Mashiach and his persona, rather than an independent act of G‑d. See Rabbi Shmuel Laniado (of 17th-Century Syria), Keli Paz on Yeshayahu 11:5; Toras Menachem, Sefer HaMaamarim Melukat, Vol. 3, p. 188, and fn. 5.

The Thirteen Principles of Faith, Rambam’s preface to his commentary on the chapter of Sanhedrin entitled Chelek. See also Shaalos U’Teshuvos Chasam Sofer, Yoreh De’ah, sec. 356.

While the Redemption is mentioned several times throughout the Amidah, most specifically the fifteenth blessing focuses entirely on Mashiach himself. It reads: “Speedily cause the scion of David Your servant to flourish, and increase his power by Your salvation, for we hope for Your salvation all day. Blessed are You G‑d, who causes the power of salvation to flourish.”

See Sefer HaSichos 5748, Vol. 2, p. 534; Toras Menachem 5752, Vol. 1, p. 59. This is reflected in the uniquely Jewish trait of never being satisfied with the status-quo; instead, they constantly find themselves in relentless expectation and pursuit of something better, something more perfect. This inner “Mashiach-gene” causes the Jew to yearn for better and never remain complacent with a hurting, imperfect world.