4. Bringing Mashiach

The Leadup to Redemption

Having discussed the nature of Mashiach and his all-encompassing “yechidah-effect,” which is relevant to every feature of the Redemption, it would only be natural for the yechidah to play a central role in the preparation for the Redemption as well.

It is essential for the Redemption to result from our effort.53 Traditionally seen as a culminative effect rather than a bonus reward, the arrival of Mashiach is meant to be generated by the actions of the Jewish People throughout their lengthy history.54 Most specifically, it is in the challenging time of Exile when the Jewish People’s efforts can cause the ultimate Geulah.55

In this light, the Exile is seen as a time of prospect and opportunity.56 A time to not only repair the world in preparation for Mashiach, but to actually shape the reality of the Geulah.57

As phrased by the Arizal and the Alter Rebbe: “This ultimate perfection of the Messianic era and [the time of] the Resurrection of the Dead… is dependent on our actions and Divine service throughout the period of Exile.”58

Now, in consideration of the earlier discussion regarding the character of Mashiach as the yechidah of the world, a question can be asked: How can the global revelation of yechidah be a consequence of our efforts? How can the spectacular revelation of yechidah, the core identity of every existence, be caused during the ordinary day-to-day life of Exile?

The Explanation

Having discussed at length both the nature of Chassidus as the yechidah of Torah and the role of Mashiach as the yechidah of the world, their connection becomes obvious.

The Torah as a whole provides insight into the character of a Jew,59 while Chassidus, the deepest element of the Torah’s soul, reveals the very core of Jewish identity, the yechidah. The study and application of Chassidus in daily life is more than an inspirational boost; it cultivates the yechidah and exhibits who we truly are as Jews. The permeating, all-encompassing relevance of Chassidus operates in perfect parallel to the all-relevant infusion of yechidah that will characterize the age of Mashiach.60

Mirror Image

On every level, the effect of Chassidus mirrors the revelation to come:

Torah Teachings: Chassidus’s presentation of a deeper layer of Torah perspective parallels the revelation of the hidden mysteries of Torah that will be taught by Mashiach.61 Moreover, just as Chassidus emphasizes sharing its teachings with every Jew, regardless of their endowments, so too Mashiach will teach all Jews, from the greatest sages to the simplest of people.62

Mitzvah Observance: Chassidus highlights the significance of every mitzvah for the bond it forges with G‑d by means of the tangible deed. This ideal reflects the value of a mitzvah as it will be seen in the Messianic age, when the resulting Divine energy will manifest clearly in our world.63

Jewish Identity: The emphasis of Chassidus on the pristine nature of the soul, while highlighting the positive in every individual, is in line with how every Jew will be cherished and respected when Mashiach comes.64 Significantly, the efforts of Chassidus to unify the Jewish People with true ahavas Yisrael, are identical to how Jews will be brought together as one when Mashiach comes.

Simchah: Joy and positivity are themes especially associated with Chassidus as it highlights G‑d’s constant closeness.65 This evokes the joyous atmosphere of the days of Mashiach, when this closeness with G‑d will be clearly experienced.66

Divine Revelation: Chassidus is unique in terms of its broad discussion of even the deepest layers of G‑dliness.This revolutionary access to the Divine resembles the unobscured revelation of G‑d in the era of the Redemption.67 Additionally, the Oneness of G‑d, a most central theme of Chassidus, will then be realized throughout the world as the most obvious reality.68

The Physical World: Chassidus emphasizes the virtue of the physical world as the ultimate purpose of creation. It teaches that even the spiritual only exists to enliven and inspire the physical.69 This too is reflected in the ideal of Mashiach, when physical goodness will be abundant, not as a distraction from the spiritual, but rather as an expression of the Divine revelation.70

In consideration of these parallels, it becomes clear that Chassidus is not only a preparative for Mashiach, it is a sample of the real thing. It is a “foretaste” of what the Redemption will be like.71

Yechidah in Daily Life

This gives new-found significance to Chassidus, as it is the means that can properly generate the revelation of Mashiach.72

Firstly, the popularization of Chassidus and its ideals is, in effect, the world tuning in to the reality of yechidah. The more receptive the world becomes to Chassidus, the yechidah of Torah, the more receptive the world will be to the arrival of Mashiach, the yechidah of the world.

Moreover, the yechidah-application found in the study and implementation of Chassidus is actually the cause of the “yechidah-effect” that is so central to the future Redemption.

This brings us full-circle to a new understanding of Mashiach’s message to the Baal Shem Tov, “lichsheyafutzu mayanosecha chutzah,” “when the wellsprings of your teachings will be widely dispersed outside,” then the Redemption will come. It has been explained that the wellsprings of the Baal Shem Tov are the teachings of Chassidus, the yechidah of Torah. Thus, by infusing the yechidah into the Jewish People and the world, reaching even the farthest and most unreceptive spaces, the world becomes the catalyst for the Geulah.73

According to the above, we can understand the emphasis of specifically bringing the wellsprings of Chassidus outwards.74 More than simply being relevant in spaces which are naturally unreceptive, the permeating effect of the yechidah is such that the “outside” is caused to feel fully comfortable hosting these wellsprings. Accordingly, not only can the waters of Chassidus reach the outside, but the actual source can move out to this distant locale. Just as the yechidah of the soul causes a remarkable shift of self-perception within the person, the permeating effect of the yechidah of Torah stimulates the world to rethink its own identity.75

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3. The Yechidah Effect

5. Chabad's Role

Footnotes

53.

See Sanhedrin 97b-98a; Mishneh Torah, HaMada, Hilchos Teshuvah, 7:5. See also Likkutei Sichos, Vol. 1, pp. 231-236; Vol. 8, p. 344.

54.

The concept of sechar, or reward for the service of G‑d, is seen by many Jewish thinkers as a natural outcome of the goodness performed. Unlike a worker’s wages which are offered in exchange for their labor, the reward that will be granted by G‑d is the spiritual and physical manifestation of our accomplishments. (See Shaloh, 12a-b; Tanya, Chs. 37, 39; Likkutei Sichos, Vol. 20, pp. 311ff.)

In regard to the preparation for Mashiach, however, it is clear that it must be a direct result of the actions of the Jewish People. This is because the arrival of Mashiach is not to be considered as sechar for our Divine service; rather as a natural progression in our Divine service itself. (This is because the primary reward will be granted in Olam HaBa, the World to Come which will follow the era of Mashiach, while within the era of Mashiach reward will still be earned rather than collected.) See note in Tanya, Ch. 36; Torah Ohr, 46a; Sefer HaSichos 5749, Vol. 2, pp. 641-645.

55.

The time of Exile can be viewed with several differing perspectives:

1) The Exile was decreed as a punishment for the sins of the Jewish People in Temple times. It is by rectifying our ancestors’ mistakes that we will return to our rightful stature.

2) The Exile is to be seen as a time for growth, not only for repair. The descent of the Exile is strategically set to allow for the Jewish People to climb further and achieve greater heights. By overcoming the hurdles and challenges set forth by Galus, the Jewish People become deserving of the Redemption, which is far greater than their previous state.

3) More than an obstacle-course meant to be overcome, the Exile is the chance to uncover the G‑dliness within the world. The reason that the revelation from above is on pause and the Jewish People are dispersed, is because these are the optimal conditions which will allow for the entire world to discover its Divine purpose. See below, pp. 348ff., 422.

56.

In this vein, the Exile is likened to zeriah, or the sowing of seeds in the soil, as it is only by burying the seeds in the dirt that exponential growth can be achieved. (See Hoshea 2:25, and Rashi ad loc.) Similarly, the Exile is the process that enables the revelation of the future. Torah Ohr, 61a. See Likkutei Sichos, Vol. 22, pp. 75ff., for the practical implication of this perspective.

57.

Paradoxically, the most opportune time to engage in efforts that will shape the Geulah is the era of Galus.

58.

Tanya, Ch. 37; Taamei Hamitzvos of the Arizal, Behar. For the sake of accuracy, the Arizal’s exact wording is “our prayers and actions,” while the Alter Rebbe writes “our actions and Divine service,” as quoted above.

59.

See above, pp. 21f.

60.

This is the primary theme of Kuntres Inyana Shel Toras HaChassidus, On the Essence of Chassidus.

61.

See Sefer HaMaamarim 5699, p. 207, that the pnimiyus haTorah that Mashiach will teach is by virtue of his level of yechidah. The notion of this Torah revelation is found in Rashi on Shir HaShirim (1:2): “The Jewish People are assured by G‑d that He will appear to them to explain the secret of the Torah’s reasons and its hidden mysteries.” This is in line with the verse in Yeshayahu (51:4): “For Torah will come forth from Me.” See Yalkut Shimoni, Yeshayahu, sec. 429, where this is referred to as a “new Torah.” See also Koheles Rabbah, 11:8. See at length Sefer HaSichos 5751, Vol. 2, pp. 566ff. (See there for a comprehensive discussion of Vayikra Rabbah, 13:3, which interprets the above verse to mean that Mashiach will also teach various legal innovations of Torah.)

62.

Mishneh Torah, HaMada, Hilchos Teshuvah, 9:2; Likkutei Torah, Vayikra, 17a. See Likkutei Sichos, Vol. 3, p. 1006.

63.

See Tanya, Ch. 37.

64.

See Sefer HaSichos 5751, Vol. 2, pp. 717-718. See also Toras Menachem, Sefer HaMaamarim Melukat, Vol. 3, p. 42.

65.

See Tanya, Ch. 33; above, p. 61, and below, pp. 297ff.

66.

See above, p. 159, fn. 42. See also Toras Menachem, Vol. 19, pp. 308-311.

67.

See Toras Shmuel 5638, p. 452; Sefer HaSichos – Toras Shalom, p. 299, in the name of the Alter Rebbe: “Kabbalah relates to the names [and expression] of the Divine, while Chassidus allows one to ‘rejoice and be glad in You,’ in the Essence of G‑d Himself.” (See Shir HaShirim 1:4.)

68.

See Zechariah 14:9: “On that day, G‑d will be One and His name shall be One;” see also Rashi on Devarim 6:4. This will be broadly discussed in Chapter Seven of this volume.

69.

See Hayom Yom, 7 Kislev.

70.

See Likkutei Sichos, Vol. 37, pp. 82ff.

71.

For sources which describe a foretaste of the future revelation that will precede the coming of Mashiach, see Ohr HaChaim on Vayikra, 6:2; Rambam, Iggeres Teiman regarding the return of prophecy (also cited in Likkutei Sichos, Vol. 2, p. 589); and Zohar I, 117a. This is analogous to the custom that on Friday afternoon one tastes some of the food prepared for Shabbos. See Pri Eitz Chaim, Shaar Shabbos 3; Shaar HaKavanos, Tevilah Erev Shabbos; Magen Avraham on Orach Chaim, 250:1; Alter Rebbe’s Shulchan Aruch, 250:8.

72.

4. Bringing Mashiach

The Leadup to Redemption

The Explanation

Mirror Image

Yechidah in Daily Life

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The Leadup to Redemption

The Explanation

Mirror Image

Yechidah in Daily Life

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