3. The Yechidah Effect

Perhaps analogous to how a single medicine can often heal many external symptoms as it remedies the root of the problem, Mashiach’s broad range of accomplishments can be explained as resulting from one core ideal. Thus, an in-depth understanding of Mashiach can only be attained when one recognizes the underlying theme of Mashiach, the yechidah. See Likkutei Sichos, Vol. 27, p. 256.

Kuntres Inyana Shel Toras HaChassidus, Ch. 5, On the Essence of Chassidus, Ch. V.

This is in contrast to the various emotional and intellectual capacities of the soul, the nefesh, ruach, neshamah, and chayah (see above, pp. 135f.), for they are all details and functions of the soul, as opposed to yechidah, which is the essence of the soul.

See below, pp. 169ff., and fn. 86, for the basis of this revolutionary classification. See also Kuntres Inyana Shel Toras HaChassidus, Ch. 5, On the Essence of Chassidus, Ch. V, where this point is stated in the context of our present discussion of Mashiach’s “yechidah-effect.” See there, where the permeating effect of yechidah is explained to be connected to the fact that the yechidah is the quintessential point of the soul that transcends any definition. It is the very basis for all of the soul’s elements, therefore permeating all of them, precisely because it transcends any orientation towards function or detail.

Notably, while the functional elements of the soul do stem from yechidah, the yechidah is not their parent-like source. Instead, yechidah denotes a simple unity, to the extent that it cannot be characterized as a “place-of-origin” for multiplicity or division. This transcendence of definition allows the yechidah to unify all layers of existence within its perfect unity. For further insight into this enigmatic ability of the yechidah, see above, p. 143, and Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, pp. 136-140.

All of the gradations of the soul can be categorized as sources of life; however, there are distinctions between these various layers of the soul in terms of the life they each provide. These distinctions reflect the life-forces’ particular bond with G‑d, the Source of all life. Thus, while each soul-dimension is confined by the context of its specific character and purpose, the essence of the life-force is relevant to the yechidah, the essence of the soul. Having no limitations, this life-force is eternal and never changing. See Likkutei Sichos, Vol. 33, p. 129.

This limitless nature of the yechidah life-force will be reflected in the eternal life that will be experienced in the future era when death will ultimately become an impossibility. See Sanhedrin 92a; Zohar I, 114b in Midrash HaNe’elam; Ramban in Shaar HaGemul. (In regard to the Rambam’s opinion that the final and ultimate stage will be the existence of the soul without the body, see Derech Mitzvosecha, 14b; Sefer HaSichos 5752, p. 35.) The concept of death exists in the present era because the yechidah is not yet revealed and the other layers of the soul are subject to change and even disruption. This shows on one of the key differences between the etzem, or essence, and hispashtus, an extension or diffusion of the soul. Kuntres Inyana Shel Toras HaChassidus, Ch. 5, On the Essence of Chassidus, Ch. V; see Likkutei Sichos, Vol. 33 p. 129.

See Megillah 29a, that G‑d will return from the Exile with the Geulah, as His Presence, the Shechinah, constantly accompanies every Jew.

Mishneh Torah, Shoftim, Hilchos Melachim, 11:1.

See Likkutei Sichos, Vol. 27, p. 241, in explanation of Mishneh Torah, Shoftim, Hilchos Melachim, 12:5.

Yeshayahu 11:9.

Mishneh Torah, Shoftim, Hilchos Melachim, 12:5.

These miracles will be parallel to, or greater than, the wonders experienced at the Exodus. See Michah (7:15): “Like the days of your Exodus from Egypt, I will show you wonders,” which is interpreted in Yalkut Shimoni, Beshalach, sec. 250, to mean that the miracles of the future will be wondrous in comparison to those of the Exodus. (See similarly from Zohar III, 242b in Ohr HaTorah, Nach, Vol. 1, pp. 486f.)

Mishneh Torah, Shoftim, Hilchos Melachim, 12:5.

The idea that the natural routine will change in the days of Mashiach is found in numerous sources, including Toras Kohanim and Rashi on Vayikra 26:4. This is in apparent disagreement with the opinion of the sage Shmuel in Berachos 34b that “The only difference between this world and the days of Mashiach is the subjugation of the nations.” While Shmuel would certainly admit that there will be many miraculous events as prophesized throughout Tanach, in his opinion these supranatural phenomena will not become routine.

The position of the Rambam in this regard is subject to much discussion, as he seems to echo the position of Shmuel that, “The only difference between this world and the days of Mashiach is the subjugation of the nations,” and even elaborates, “Do not think that in the days of Mashiach the world order will change or there will be changes in creation; rather, the world will continue as normal.” See Mishneh Torah, Shoftim, Hilchos Melachim, 12:1-2, and commentaries there. See also Rambam, Iggeres Techiyas HaMeisim, Ch. 6.

The Rebbe explains that while the Rambam establishes that the world will continue to follow its natural routine, this is only true in regard to the initial period of the Messianic era. However, in the later period, the merits of the Jewish People will ultimately cause that many miraculous phenomena will indeed become the new normal. (See Likkutei Sichos, Vol. 27, pp. 197ff, where this is proven from several other halachic verdicts of the Rambam, as well as from a proof of his stance that Techiyas HaMeisim, the Resurrection of the Dead, will be during the age of Mashiach). For reconciliation of Shmuel’s opinion, see Shaloh, 23b; Likkutei Sichos, Vol. 27, p. 199, fn. 65.

(See also Mishneh Torah, Shoftim, Hilchos Melachim, 11:3, where the Rambam emphasizes that the identification of Mashiach is not meant to be established by him engaging in miraculous activities. This accords with the Rambam’s definition of Mashiach as the one who will perfect the world to enable proper Torah observance. Therefore, any change to the natural order would be a deviation from bringing perfection to the world “as is.” Likkutei Sichos, Vol. 18, pp. 280-281; Vol. 27, pp. 199f.)

See Tanya, Chapter 36: “In the future era, the Divine light will be disclosed without any filter, as it is written (Yeshayahu 30:20): ‘Your [Divine] Teacher will be enrobed no more (i.e. He will no longer conceal Himself from you with the edge of a robe or garment — Rashi), and your eyes will behold your Teacher.’”

Without the tzimtzum, the Divine revelation would make it impossible for any created beings to exist. This is because the truth of G‑d’s Existence is absolutely inherent beyond the tzimtzum, making self-conscious existence seem like a ludicrous impossibility. This will be discussed at length in Volumes Two and Three of this series.

See Hemshech 5666, p. 6 (Kehot, 2010); Beshaah Shehikdimu 5672, Vol. 2, pp. 926ff., 934ff; Toras Menachem, Vol. 14, pp. 19ff., Lessons in Maamarim, Festivals, Vol. 2, pp. 51ff.

See Likkutei Sichos, Vol. 17, pp. 95ff., and fn. 31. The Talmud states that in the days of Mashiach, the most essential, transcendent name of G‑d, Havayah, will be pronounced as it is written. (Pesachim 50a.) This is because this G‑dly expression will then be clearly revealed in the world. See Zohar III, 257b; Tanya, Shaar HaYichud VehaEmunah, Ch. 7; Likkutei Sichos, Vol. 25, pp. 189ff.

This is reflected in the ultimate joy that will be experienced in the age of Mashiach as is described throughout Scripture (see for example Yeshayahu 35:10). This happiness is not only a result of all hardship and suffering coming to an end, as described, “And G‑d will wipe away tears from every face” (Yeshayahu 25:8). Instead, joy is actually central to the ideal of Mashiach itself. An expression of the “yechidah-effect,” it expresses the genuine sense of “I am the real me” that will be experienced then. This is also hinted to in the name Mashiach, which shares the same root letters (mem, shin, and ches) as simchah, or joy. See Sefer HaMaamarim 5657, pp. 232-234, 252; Sefer HaSichos 5748, Vol. 2, pp. 627, 630; Beshaah Shehikdimu 5672, Vol. 3, p. 1264.

See above, pp. 79f., and references there.

See Sefer HaSichos 5751, Vol. 1, pp. 404ff.

See for example Yeshayahu 2:2-4.

This is interpreted to be the emphasis of King David (Tehillim 55:19): “He redeemed my soul with peace,” meaning that peace is not meant to be created in the calm after the struggle; rather the redemption itself is brought about in a peaceful manner. See Mitteler Rebbe, Shaarei Teshuvah, 55c ff. This idea is discussed extensively in the numerous maamarim titled Padah BeShalom.

See above, p. 28, in citation of Likkutei Sichos, Vol. 21, p. 111.

Even the Torah, which is intended “to bring peace to the world,” (Rambam cited above on p. 28) is often perceived as an outside force which causes the person to surrender to its instruction. This will change in the days of Mashiach, as the Torah’s guidance will resonate with all elements of existence.

See Mitteler Rebbe, Shaarei Teshuvah, 55d; Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, p. 120.

See Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, pp. 113ff.

Or “an officer of peace,” Yeshayahu 9:5, according to Targum and Derech Eretz Zuta, final chapter, sec. 13.

See Sefer HaSichos 5752, pp. 362ff., where the fact that the vast majority of society has turned away from the glorification of war is explained to be an effect of our proximity to Mashiach’s times.