4. Making it a Reality

The Mashiach Campaign

Throughout the Rebbe’s leadership, every new campaign and initiative was focused on bringing Mashiach. The Rebbe constantly spoke of Mashiach, he encouraged us all to ask for Mashiach, and to dedicate our actions to pursuits that hasten his arrival.76

This emphasis can be readily understood in context of our discussion of the overlap between Chassidus Chabad and the preparation for Mashiach. With Chassidus having being aimed at bringing Mashiach for over two centuries, it is only to be expected that the focus on Mashiach would intensify over time.

Furthermore, as discussed above, the Rebbe stated in his inaugural maamar that our generation is meant to complete the task. The mission of the current, seventh generation of Chassidus Chabad is to fully integrate the Essence of the Shechinah into the reality of our world, causing Mashiach’s arrival. Needless to say, it is of no surprise that the Rebbe put so much emphasis on Mashiach, the ideal that we are meant to actualize in our time.

Often, the Rebbe would repeat an expression of the Rebbe Rayatz regarding our obligation to prepare for Mashiach. Describing our last activities in Exile as “polishing the buttons of our uniforms” before we properly greet Mashiach, the Rebbe Rayatz illustrated that we are almost there. Now, it is just about putting on the finishing touches and causing the buttons to gleam, enhancing our readiness.77

Then, in the span of a few years, from 5747/1986 to 5752/1992, the Rebbe’s message changed. The Rebbe taught that this analogy of “polishing the buttons” was no longer applicable.78 The Rebbe made it clear that the spreading of Chassidus and Yiddishkeit around the globe had reached the point for us to be standing ready, with our “uniforms” in perfect form.79

During that time period, the Rebbe unequivocally stated that all predicted conclusion times for the Galus, known as kitzin, had passed.80 It had become the time that Mashiach was meant to come, and even the world had been sufficiently readied for his arrival.81

From that point on, any occurrence in the world is somehow linked to the unfolding revelation of Mashiach. G‑d is acting for the benefit of the Jewish People, leaving us with no need to fear.82 Furthermore, Mashiach is not only about to come, but he is actually “on his way.”83

One could no longer explain Mashiach’s delay as being due to us not having done enough to generate his revelation.84

“Why is Mashiach not here yet?” is a question that now rings deeply.85 “We already completed the tasks meant to be accomplished throughout the Exile, so why are we still here?”

At this point, the Rebbe initiated a global Mashiach campaign. He urged every man, woman, and child to maximize their efforts to bring Mashiach. More than ever before, Mashiach must become our personal priority.86

Different from any previous campaign calling for a specific action, here the Rebbe called for a shift in attitude and perspective. Moving ever closer to the revelation of the Shechinah within our world, our task is to fully integrate Mashiach into our current lives.87

We are to welcome Mashiach into our psyches and begin seeing life through the prism of Geulah-styled living.88 Our Torah study and mitzvah observance are to be enriched with new fervor and sincerity, matching the way they will be conducted when the Redemption finally takes place.89

The Rebbe taught that although the extent of the progress made may not be clearly visible, the time has arrived for the Jewish People to begin seeing the current reality for what it truly is. We are meant to make Mashiach’s perspective be our perspective.90

As discussed previously, Mashiach is defined as the “macro-yechidah,” whose influence will permeate the world. In that context, every Jew has everything in common with Mashiach. We each have a yechidah, the core of our souls which represents our truest selves. Mashiach, therefore, is not an add-on to who we are as Jews, he is who we are inside.91

On a personal level, the coming of Mashiach represents the full integration and absorption of the yechidah into our psyches.92 When Mashiach comes, we will be who we really are; we will find our “truest voice.” The yechidah will reframe all layers of our personalities and interests to fit with our inner dedication to G‑d; everything about us will express this “real me.”93

Rather than seeing our times as a bonus round of Exile for us to engage in more Galus-style living, the Rebbe explained that our mission now is to “jumpstart” the era of Mashiach by living life with a Mashiach mindset.94

Don’t wait for Mashiach to revamp your priorities; start making life choices now that reflect the yechidah/Mashiach ideal. Find the yechidah within yourself and realize that fulfilling G‑d’s mission is what you are about. Permeate your environment with G‑dliness because this is where, so very soon, G‑d will call His home.95

This lifestyle cultivates our micro-yechidah and provides a boost to the macro-yechidah as well. In this manner, we can actually take an active role in causing Mashiach’s full revelation and integration within reality.96

Living with Mashiach

The most significant step toward making Mashiach our reality is to learn about Mashiach and the future Redemption.97 The knowledge and awareness caused by this study is important because it helps frame our mindset upon these coordinates.98 Proper comprehension enables us to internalize these ideals. Illuminating our perspective, it “opens up our eyes” to see ourselves and our world within the context of Mashiach.99

Within Torah sources, Mashiach is broadly discussed. The Rebbe encouraged that the study regarding Mashiach and the Redemption should include the full scope of the Written Torah100 and the Oral Torah, the Talmud,101 Midrash, and pnimiyus haTorah, including Zohar102 and Chassidus.103

The more extensive our study, the more Mashiach will permeate our mind, becoming a realistic ideal. Studying in a group and discussing Mashiach among family and friends further enhances this mindset.104

Learning about Mashiach does not cause us to be detached from the “here and now” instead, it reshapes our mindset of how we think about Mashiach.105

Geulah, the Hebrew word for Redemption, differs from the word Golah, meaning Exile, by one letter. The difference between the two words is that Geulah has the letter alef inserted into the word.106

Beyond linguistics, this nuance provides important insight into the theme of Redemption. Not aimed at replacing our current lives, the Geulah will redeem our present reality by adding an alef, adding the sense of G‑dliness and yechidah within our world.107

The more we learn about Mashiach and the future Redemption, the more we will find that all the good in our current lives will only be enhanced, and our world will be liberated. We will be our truest, most natural selves, with the “alef of G‑dliness” illuminating our reality. We will experience a personal and global redemption, liberating us to be who we truly are.108

Ultimately, learning about Mashiach enables us to also share Mashiach with others. Every Jew is entitled to know about Mashiach and how they can take part in hastening the Redemption. We must welcome the opportunity to share our knowledge, giving others the ability to gain proper understanding, so that they too can appreciate its personal relevance.109

Practical Application

As just stated, in our present time there seems to be an incomprehensible delay in the arrival of Mashiach.110 Nevertheless, we are not to be disheartened. Nothing is out of the bounds of a Jew’s ability.111 Although we may not be able to justify why Mashiach has yet to arrive, it does not mean that we cannot cause his arrival.112

We must all do our part. Now more than ever, we can recognize the power of one good deed. As the Rambam taught: Even one mitzvah has the ability to “tip the cosmic scales,” causing the true and complete Redemption.113

Why does this matter? Living life with a Mashiach mindset allows us to recognize the value of every mitzvah, just as every mitzvah will be treasured when Mashiach does arrive.114

Here are a few particular applications of this mindset:

Expecting Mashiach: Throughout the Exile, we are obligated to eagerly await the coming of Mashiach.115 Having a Mashiach mindset takes this to the next level.116 When Mashiach becomes “our normal,” another day of Exile is excruciating and surprising. Pleading that G‑d bring Mashiach now is not just a religious obligation, but a cry from within.117 It can be the expectation of a person born and bred in Exile that Exile is an impossibility that cannot continue any longer.118

Joy: In the age of Mashiach, we will live with ultimate joy and gladness.119 By human nature, we are most happy when we are afforded the ability to be ourselves. This is because joy is an expression of the soul’s innermost depths, a revelation of the yechidah which will be fully realized when Mashiach comes.120 Therefore, in our times, when we are exerting all our efforts to reveal our personal yechidahs, joy should be the prominent tone of our avodas Hashem.121

Shlichus: As mentioned above, in our times, every Jew is encouraged to see themselves as a Shliach, an emissary of G‑d, to share Yiddishkeit with others.122

This takes on greater emphasis when we realize that our true identity is the yechidah. This leads to the recognition that in essence, our yechidahs are sparks of Mashiach, the “macro-yechidah.” Importantly, Mashiach’s defined role is to be a Shliach, a messenger of G‑d to redeem the Jewish People.123 Therefore, when we appreciate that our truest self is our inner spark of Mashiach, we recognize that our role as Shluchim is immensely personal; it is who we are at our very core. We are Shluchim because the “micro-Mashiach” within us is a Shliach.124

Internalizing Mashiach means that every element of our Shlichus is permeated with Mashiach’s agenda, with total dedication and enthusiasm towards anything related to G‑dliness and Yiddishkeit.125 Awareness of this Shlichus-Mashiach connection further encourages us to complete our Shlichus, triggering the revelation of the ultimate Shliach, our righteous Mashiach.126

Ahavas Yisrael: To love every Jew simply because they are Jewish and possess a G‑dly neshamah is more possible now than ever. Very soon, ahavas Yisrael will be the most natural and unavoidable feeling. How can one possibly not respect, treasure, and love another Jew in the era of Mashiach? Living with Mashiach enables us to attune ourselves to the future, realizing that no justification is necessary to love others without bounds.127

Tzedakah: Our generation excels in the giving of tzedakah. With our present society afforded relative affluence in comparison to the past, Jews of all levels of observance donate generously to charity. Beyond being a great personal merit, even a single act of tzedakah is of cosmic proportions, as the Talmud teaches us, “Great is tzedakah, for it hastens the Geulah.”128

Any Small Act: Perhaps the ultimate lesson to be learned from the revelation of Chassidus, the development of Chassidus Chabad, and the effort to integrate the yechidah into everyday life is to recognize the value of one simple deed.

Nothing is as worthwhile as fulfilling G‑d’s Will, and nothing is as true as one single mitzvah. Something as everyday as assisting another person with their Chanukah expenses is just as powerful as the greatest revelation of yechidah. Every day and every moment carries ultimate opportunity.129

“What should I do right now to bring Mashiach?” one may ask.

“Perhaps nothing major,” comes the reply. “Just do something.”130

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3. Ultimate Opportunity

5. Chassidus's Mission Statement

Footnotes

76.

See Toras Menachem 5747, Vol. 2, pp. 613ff., where the Rebbe discussed this phenomenon.

77.

Sefer HaSichos 5689, p. 43; see footnotes there for numerous citations of where the Rebbe expounded on this illustration. See specifically Sefer HaSichos 5752, pp. 39-40, and fn. 32.

78.

This milestone was reached in the weeks following the “victory of the Sefarim” on 5 Teves, 5747. At that time, the Rebbe encouraged the intensifying of efforts in spreading Yiddishkeit and Chassidus to finish “polishing the buttons” to bring Mashiach. (See there, where the Rebbe made mention of the fact that this victory emphasized that even the activities of Chabad which spread the basics of Yiddishkeit are permeated with wellsprings of Chassidus to the point that they are indivisible. Toras Menachem 5747, Vol. 2, pp. 173f.) Several weeks later, the Rebbe stated that the buttons were already sufficiently polished, something he reiterated many times in the years following. Ibid., p. 301.

79.

The fact that there may be some “loose ends,” which seem to be imperfect, does not detract from this general state of preparedness. Sefer HaSichos 5752, p. 65.

80.

Sefer HaSichos 5751, Vol. 2, p. 490, and fn. 3.

81.

In 5750/1990-5751/1991, the Rebbe reiterated the words of the Midrash, Yalkut Shimoni, Yeshayahu, sec. 799, which describes events which correlate to the Gulf War. There, the declaration is made that “Higia zman Geulas’chem, the time of your Redemption has arrived.” See Sefer HaSichos 5750, Vol. 2, p. 640; Sefer HaSichos 5751, Vol. 1, pp. 138f., Vol. 2, pp. 595, 805.

82.

See Yalkut Shimoni, Yeshayahu, ibid.: “My children, do not fear. Everything that I did is for your sake.” See for example Sefer HaSichos 5751, Vol. 1, pp. 268f.

83.

As the Rebbe instructed Eric Breindel, the editorial page editor of the New York Post: “Circulate the letter that the Mashiach is coming very soon. He’s not only coming, but he’s on his way.” Sunday Dollars, 26 Adar I, 5752/1992. Chabad.org/2489385/.

84.

All of the generations’ actions, the countless instances of mesirus nefesh throughout our history, and the widespread influence of Chassidus accumulate to more than enough to cause all the great revelations of Mashiach’s times. We are not meant to find faults in the accomplishments of Galus in order to justify any further delay in Mashiach’sarrival. Sefer HaSichos 5752, p. 163.

85.

See sichah of 28 Nissan 5751, where the Rebbe’s passionate call for us to realize the absurdity of the delay in Mashiach’s arrival was expressed in a very direct and clear manner. Sefer HaSichos 5751, Vol. 2, p. 474.

86.

The Rebbe emphasized that we must each see it as our personal responsibility to do all that we can. This last step of the process is in our hands, and more than ever before, we each ought to do our part. Sefer HaSichos 5751, Vol. 2, p. 474.

87.

Sefer HaSichos 5751, Vol. 2, p. 703; Sefer HaSichos 5752, p. 96, 111.

88.

“In the last moments of Galus, each Jew must make their day into a personal ‘Geulah day’ and transform their place into a mini Eretz Yisrael.” Sefer HaSichos 5751, Vol. 2, p. 707.

89.

Sefer HaSichos 5752, p. 39.

90.

Sefer HaSichos 5752, p. 173.

91.

See above, p. 172. See also fn. 99, there, regarding the teaching of the Baal Shem Tov quoted in Meor Einayim, end of Parshas Pinchas, that every soul contains a spark of Mashiach, which enables every individual to trigger the revelation of the macro-Mashiach. See also Sefer HaSichos 5751, Vol 2, p. 776; Likkutei Sichos, Vol. 29, pp. 361ff.

92.

Sefer HaSichos 5752, p. 92, 123, 130.

93.

See above, pp. 159-160.

94.

See Sefer HaSichos 5752, pp. 130ff. See ibid., p. 95, where the Rebbe explained this to be what is known as kabbalas pnei Mashiach, which literally means to receive or greet Mashiach. The Rebbe elaborated that awareness of Mashiach can be called gilui Mashiach, while kabbalas pnei Mashiach represents the effort to integrate Mashiach into who we are.

95.

Sefer HaSichos 5752, p. 39.

96.

The Divine response to mortal initiatives follows the principle of “measure for measure” (Nedarim 24a). Therefore, the arrival of the time when we will perceive the G‑dly core of all existence will be precipitated by the steps that people presently make in that direction. See also Toras Menachem, Sefer HaMaamarim Melukat, Vol. 3, pp. 42f.; Sefer HaSichos 5752, p. 112.

97.

Sefer HaSichos 5751, Vol. 2, p. 501. Every innovation in the world starts with Torah. This Torah-effect is particularly important in regard to Mashiach, as the revelation of Mashiach comprises a dual-dynamic: 1) There will be a supreme revelation from Above. 2) Mashiach will also be our teacher who will convey G‑dliness in a relatable manner. This is affected by our study about Mashiach causing the transcendent revelation to become integrated with our logical understanding. Sefer HaSichos 5751, Vol. 2, pp. 490ff.

98.

Sefer HaSichos 5751, Vol. 2, p. 592.

99.

Sefer HaSichos 5752, p. 152.

100.

See Mishneh Torah, Shoftim, Hilchos Melachim, 11:2, where the Rambam notes that all of the prophets are filled with references to Mashiach.

101.

There is special virtue to studying those parts that specifically discuss the epoch of Mashiach, for example Sotah 48b ff, and Sanhedrin 97a ff.

102.

See above, p. 46, regarding the connection between the Zohar and the end of the Exile.

103.

Special emphasis can be given to the study of Chassidus which, as a foretaste of Mashiach, broadly discusses these themes.

104.

Sefer HaSichos 5751, Vol. 2, pp. 501-502.

105.

Importantly, being that the current moment of Exile is by Divine Will, we must therefore afford it proper consideration. Despite our certainty that Mashiach will be here so very soon, we must still make “Galus plans” even for years to come. This exercise allows for one’s current behavior to be in proper accordance with G‑d’s Will as it applies to this present moment. Sefer HaSichos 5751, Vol. 2, p. 732; Sefer HaSichos 5747, Vol. 1, pp. 226ff.; Toras Menachem 5747, Vol. 2, pp. 210ff.

106.

See Vayikra Rabbah, 32:8; Likkutei Torah, Bamidbar, 35c.

107.

See Sefer HaSichos 5751, Vol. 2, pp. 505ff. The connection between alef and G‑dliness is reflected in the teaching of our Sages that alef is derived from the term Alufo shel olam, an expression referring to G‑d as the Master of the world. Osiyos D’Rabbi Akiva, alef. See also Sefer HaSichos 5751, Vol. 2, pp. 523ff.

108.

Sefer HaSichos 5751, Vol. 2, pp. 505ff, 520ff. Ultimately, this is a general perspective that can be gained by studying the teachings of the Rebbe about Mashiach and Geulah. See Sefer HaSichos 5751, Vol. 2, p. 501.

109.

By sharing this knowledge with each person on their level, we enable every Jew to properly prepare themselves to greet Mashiach. Sefer HaSichos 5752, p. 112.

110.

See Sefer HaSichos 5752, pp. 371, 406.

111.

See Sefer HaSichos 5751, Vol. 2, pp. 486ff; Sefer HaSichos 5752, pp. 163, 372.

112.

A principle expressed in Tanya is that all the revelations of Mashiach are dependent on our deeds and avodah during the times of Galus. Tanya, Ch. 37. See above, p. 162.

113.

See Mishneh Torah, HaMada, Hilchos Teshuvah, 3:4. See extensively above, p. 173. See also Sefer HaSichos 5749, Vol. 1, pp. 69-70.

114.

Sefer HaSichos 5752, p. 39.

115.

Not only should we believe that Mashiach may and should come every day, but we should also pray and yearn for his coming on a daily basis. See Mishneh Torah, Shoftim, Hilchos Melachim, 11:1.

116.

See above, pp. 300f., for insight into our ability to reveal the yechidah to the extent that we cultivate this perspective. As detailed there, this is triggered by the influence of the generation’s spiritual leader, the ra’aya mehemna. As the Moshe of the time, he empowers us to integrate our yechidahs into our entire psyche and make it fully relevant to every detail of life. This powerful sense of identity reshapes our mindset and causes our entire person to view the reality of Galus as fundamentally unnatural.

117.

See Sefer HaSichos 5751, Vol. 2, p. 474. See also ibid., p. 735.

118.

Waiting for Mashiach should be accompanied with confidence and optimism. This can be learned from the Torah’s description of the Jewish women being led by Miriam in song while they danced with tambourines upon the miracle of Kriyas Yam Suf. (Shemos 15:20.) The women had these tambourines accessible because they had already prepared them in Egypt in anticipation of G‑d’s miracles. This illustrates that the faith of the women was superior to that of the men, causing them to plan their method of celebration for their awaited liberation. Within the bitterness of slavery, the women had the resolve to channel their excruciating pain into optimistic anticipation for the Redemption. (Rashi ad loc., and Sefer HaSichos cited below. See also Sichos Kodesh 5741, Vol. 2, pp. 221-224, 231-232.) This indicates that in our times, women are similarly better equipped to joyously prepare and anticipate the coming of Mashiach, and it is in this merit that the Redemption will come. Sefer HaSichos 5752, p. 307.

119.

See for example Yeshayahu 35:10.

120.

See above, p. 159, fn. 42, from Sefer HaMaamarim 5657, pp. 232-234, 252; Sefer HaSichos 5748, Vol. 2, pp. 627, 630; Beshaah Shehikdimu 5672, Vol. 3, p. 1264.

121.

Sefer HaSichos 5752, p. 320. See there, and Sichos Kodesh 5752, Vol. 2, pp. 594ff., regarding the virtue of singing joyful tunes during prayer. Additionally, joy itself has the capability to hasten the Geulah. Sefer HaSichos 5748, Vol. 2, pp. 627, 630. See there, regarding the unique potency of simchah betaharasah, unequivocal joy, as a trigger for the boundless joy to be experienced during the anticipated Redemption.

122.

See above, pp. 405ff, 415f.

123.

See Midrash Lekach Tov on Shemos 4:13, where Moshe’s request, “I beseech You, O G‑d, send now [Your message] with whom You would send,” is explained to be in reference to Mashiach, who will be G‑d’s messenger to redeem the Jewish People with the complete and final Redemption. For analysis of Moshe’s request and its ultimate relevance to the future Redemption, see Sefer HaSichos 5752, pp. 107ff., where two themes are identified in Mashiach’s character.

124.

Sefer HaSichos 5752, pp. 108ff.

125.

Sefer HaSichos 5752, pp. 111f.: “The principal avodah today is kabbalas pnei Mashiach (see also above, p. 432, fn. 94), meaning that all outreach efforts, and hafatzas hamaayanos, should be permeated with the focus being how these actions lead to receiving Mashiach.”

126.

Sefer HaSichos 5752, p. 132.

127.

Sefer HaSichos 5751, Vol. 2, pp. 717-718. See there where the Rebbe explains that the encouragement to have ahavas chinam, unjustified love, as a manner to bring the Geulah by counteracting the sinas chinam, the baseless hatred which caused the Exile (Yoma 9b), is no longer the primary focus. Now, we can already experience a foretaste of the yechidah-quality ahavas Yisrael that will be intuitive to all when Mashiach comes.

128.

Bava Basra 10a. With modern technology, giving tzedakah has never been easier. In just one moment, we can bring tangible benefit to a person in need on the other side of the world. See Sefer HaSichos 5752, p. 191. See also Sefer HaSichos 5751, Vol. 2, p. 502, regarding the virtue of combining the giving of tzedakah with the Torah teaching that relates to both tzedakah and Mashiach, namely: “Great is tzedakah, for it hastens the Geulah.”

129.

See Sefer HaSichos 5752, p. 131.

130.

This is the spirit of the teaching cited above, p. 172, “All the days of your life should be directed to bringing the era of Mashiach.” See Sefer HaSichos 5752, p. 131.

Rabbi Nissan Dovid Dubov, a rabbinic scholar, lecturer and author, is director of Chabad Lubavitch in Wimbledon, UK.

Rabbi Naftoli Hertz Pewzner is an instructor of Chassidic thought and practice at Rabbinical College of America in Morristown, NJ

4. Making it a Reality

The Mashiach Campaign

Living with Mashiach

Practical Application

More in this section

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The Mashiach Campaign

Living with Mashiach

Practical Application

More in this section

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