1. Is the Messiah a Jewish concept?

The Rambam (Maimonides) writes (Hilchos Melachim, Chapter 12) that the reason the Hashem allowed the idea of a “Christian Messiah” in the first place is so that the idea of redemption should not be a foreign idea in this world. When the true Jewish redeemer does come, the nations of the world will say, “ Right idea, wrong man.”]

What does Judaism have to say about “Moshiach”?

Let’s start with a few quotes:

“The entire world was created for the era of Moshiach.” (Talmud, Sanhedrin 98a)

On the verse in Genesis (1:2), “Before the creation, the spirit of Hashem was hovering over the water,” the commentaries (Baal Haturim and others) explain that this is referring to the spirit of Moshiach.

When the Rambam (in his commentary for Mishnayos Sanhedrin, Perek Chelek) enumerates the 13 principles of Jewish faith, he lists — as numbers 12 and 13 — the belief in Moshiach and the resurrection.

The Rambam (in Hilchos Melachim, Chapter 11) writes, “One who does not believe in Moshiach, or await his arrival, is a denier of the books of prophets and the five books of Moses , for they are filled with references about Moshiach.”

[A perspective: The Lubavitcher Rebbe explains the above passage of the Rambam in a revolutionary way (Sicha Acharei 5751): Not only are there many passages in the Torah that speak about Moshiach;, rather, every passage in Torah speaks about Moshiach. The only differences between the passages are whether they speak openly about Moshiach, or whether one has to check the commentaries in order to find the connection.

One Lubavitcher Chassid, Rabbi D. Dubov of New Jersey, took it upon himself to prove this fact and has printed over 30 books (Yalkut Moshiach U’Geulah Al HaTorah, Kehot publications) showing how literally every verse is connected with Moshiach. All this leads to another perspective: Our sages say (Zohar, Part 2, p. 161), “Hashem looked into the Torah and created the world.” If every verse in Torah is connected with Moshiach, then every part of creation is connected with Moshiach!] From the above we see clearly that the belief in Moshiach is a central Jewish principle.

 2. Why is Moshiach a central Jewish belief?

In other words, why is it so vital to believe in Moshiach, to the extent that if one does not believe in or await Moshiach, the Torah considers him a “denier?”

Before we continue, we must agree on a basic point. If someone claims to care about — or believe in — a cause, and he knows that if a particular individual arrives on the scene, his cause will benefit tremendously, he would anticipate that person’s coming. If he doesn’t look forward to that special individual’s arrival, it shows that he really doesn’t care about the cause.

If one had to make a list of the five most important features of Judaism, it would probably consist of the following:

1) Hashem 2) Torah 3) Mitzvos 4) the Jewish People 5) the Jewish Land — Eretz Yisroel.

All of the five above are being hindered in achieving their full potential during the era of Galus — Exile. Let’s take a closer look:

A. Hashem — The Gemara says (Megillah 29a, see Rashi, Parshas Nitzavim 20:3) that when the Jewish People are in exile, Hashem is in exile with them. When the Bais Hamikdash stood, the Shechinah (Divine Presence) was revealed to all and in all. In the time of exile, we do not see clearly the true reality of the creation.

B. Torah — The Chazal (Koheles Rabbah 11:8) say that the Torah we learn today is “nonsense” compared to the Torah that Moshiach will teach. There are so many secrets of the Torah which, due to the exile, must remain hidden and will only be revealed in the times of Moshiach. The Midrash (Vayikra Rabbah 13:3) says that Moshiach will reveal “a new Torah.”

C. Mitzvos — Every child in yeshiva knows that there are 613 Mitzvos (commandments) from Hashem. Most of those Mitzvos are dependent on the dwelling of all Jews in Eretz Yisrael and an existing Bais Hamikdash. (i.e. sacrifices, Shemitah, Yovel, etc.). Today — in exile — we can fulfill only about 250 of the 613 Mitzvos! When Moshiach comes, we will be able to fulfill all 613, and perform them properly.

D. The Jewish People — The Jewish nation is divided into twelve, corresponding to the twelve tribes. Ten of the twelve tribes were exiled during the period of the Bais Hamikdash. They will be returned to us when Moshiach comes (Sanhedrin 110b). In addition, all the Jewish people who passed away, and living people who do not know that they are Jewish, will be returned to us.

E. Eretz Yisroel — When Hashem promised Eretz Yisrael to Avraham Avinu (Bereishis 15:19), He promised him the land that belonged to ten nations. When the Jews conquered the land, they only conquered seven nations. The remaining three — the lands of Keini, Knizi, and Kadmoni — will be given when Moshiach comes.

From the above it is clear that anyone who says that Judaism is dear to them must be anticipating Moshiach. For Moshiach will cause every aspect of Judaism to reach its “full potential.”

[A perspective: The reader may ask: If believing in Moshiach is so important, why is it not mentioned in the Torah?

In truth, not only is it mentioned in the Torah; according to some commentaries, it was said by Hashem Himself!

We all know that on Har Sinai (Mt. Sinai), Hashem gave Ten Commandments. All the commandments are understood except one. How are we to comprehend the first commandment, “I am Hashem your G-d..”?

The Smak (Mitzvah Aleph) writes (in his commentary of the Mitzvos) that this is the commandment to believe in Moshiach! He explains that just as Hashem took the Jewish people out of Egypt, we must believe that He will take us out of Exile!]

3. Why is the belief in Moshiach one of the thirteen principles of the Jewish faith?

To clarify the question: There are 613 commandments, yet there are only 13 principles. This shows us clearly that not every commandment is a principle. Let’s put this in perspective: Two of the most basic Mitzvos are putting on Tefillin (for men) and keeping Shabbos. Nevertheless, neither one is included in the 13 principles. This shows us that the principles are more than just basic commandments: they are the pillars of Judaism.

For example, principle number one is the belief in Hashem. This is easy to understand: One cannot claim to be a believing Jew if one does not believe in Hashem.

[A perspective: According to many of the commentaries, there is no Mitzvah to believe in Hashem! Their view is, How can one ask what the commandments are if he does not believe in a Commander?]

Another of the 13 principles is that the Torah was authored by Hashem and only written down by Moshe Rabbeinu. This is easy to understand. Most of the laws of the Torah are derived from extra letters or words in the Torah. If one believes that the Torah was authored by a human, is it shocking that there are extra letters or words? THIS IS UNCLEAR AND NEEDS EXPLAINING

If the above understanding of the 13 principles is true, why is the belief in Moshiach one of them? Can’t a person be considered an Orthodox Jew — keeping Kosher and Shabbos — and simply not believe in Moshiach?!

[A perspective: The Chasam Sofer (Responsa on Yorah Deah # 356) writes that in truth the belief in Moshiach is not in itself a principle. Rather, since Moshiach is written about in the Torah, if one denies Moshiach, he is denying part of the Torah! However, the accepted opinions state that believing in Moshiach itself is a principle. For all Mitzvos are written in the Torah and, as we have seen from the above, they should all be included. WHAT IS “THEY”? INCLUDED IN WHAT? UNCLEAR]

The answer:

The Lubavitcher Rebbe gives a fascinating explanation (Hadran on Rambam 5746, Chapter 10). In order to understand it, we must first explain a basic Chassidic idea. What do we mean when we say — in the Shema prayer, with our eyes
covered — that Hashem is one?

The explanation: Hashem’s oneness does not only mean that there is no other creator; rather, it means that there is no other creation but Hashem. The entire world — even though it seems to exist as an independent entity — is actually G-dly. In the time of exile, this truth is hidden. It seems as if the world is an independent entity, and that keeping Torah and Mitzvos is a struggle.

When Moshiach comes, the Truth of creation will be revealed. The world will be seen as a place created solely to perform Hashem’s will. Chazal tell us (Yalkut Shimoni, Yirmeyahu, Remez 315) that in the Messianic era, if one will want to desecrate the Shabbos by picking a fruit off the tree, the tree will “scream” at him to stop.

If one does not believe in Moshiach, then one does not believe that Hashem’s true unity will ever show. He believes that the worlds will forever remain “independent” of Hashem’s oneness. It is obvious that such a person is lacking something in his basic Jewish belief.

4. What is the difference between believing & anticipating in practical terms?
The Rambam (Hilchos Melachim chapter 11) writes: “One who does not believe in Moshiach or does not anticipate his arrival is a denier of the Torah.” What does this mean?

[A perspective: Everything in Judaism is judged by the “bottom line” — practical action. This includes even those Mitzvos which are even centered around the emotions of the heart.]

For example: There is a Mitzvah to love Hashem. The Rambam explains in Sefer HaMitzvos (Mitzvah Ahavas Hashem) that this commandment includes spreading the word of Hashem to those who don’t know Him (i.e., Mivtzoyim). For if one really loves something or someone, one would “share the love” with others.

We see from this example that there is a practical application to every Mitzvah, even to those which are inherently emotional.]

The Rebbe explains this concept in Likkutei Sichos (Vol. 28, Parshas Chukas, p. 135) based on a few seemingly extra words in the Rambam.

The Rambam writes (Hilchos Parah Adumah, end of Ch. 3): “Moshe Rabbeinu was commanded to sacrifice the Parah Adumah (Red Heifer). During the course of history, the Jewish people sacrificed nice Paros Adumos. The tenth will be sacrificed by King Moshiach — may he be speedily revealed, AMEN!”

This statement raises two obvious questions:

1) What is a prayer doing in the middle of a book of laws?

2) If, for whatever reason, the Rambam wishes to pray for Moshiach, would it not be more fitting to place the prayer in the section where the Rambam explains the laws pertaining to the times of Moshiach — the last two chapters of Hilchos Melachim?

The answer (in short):

The Rambam — who is a codifier of Jewish law — is teaching us a law! The law is that when one hears about Moshiach — even as a side topic of discussion— it must evoke within him a deep yearning and desire to pray for Moshiach.

According to Jewish law, when must one pray? It is when one feels that he is lacking one of his needs (see Hilchos Tefillah of the Rambam). When one feels so strongly about Moshiach that, upon hearing it mentioned, he feels the need to pray for Moshiach, then we know that he is truly anticipating Moshiach’s arrival.

[One may ask: If the above is the law, why does Rambam not write a prayer for Moshiach every time he mentions it in his books?

The answer is simple: Rambam is a codifier of Jewish law, so he teaches you the law once and expects you to pray for Moshiach all the other times!]

5. Why must I believe in a human moshiach?

To clarify the question: In a sense, a synonym for “human” is “limited,” since everything about a human being is limited. We are limited to existence in a specific space and time, and we are limited in — and by — our intellect. Hashem is just the opposite. He is not limited by any boundaries at all. Would it not make more sense that the era of redemption — in which miracles will be the nature of the world, and G-dliness will be revealed in an unlimited way — be ushered in by Hashem Himself?

[A perspective: In the Talmud (Sanhedrin 99a) there is an actual opinion that there will be no human Moshiach. However, this is not the accepted opinion.]

Rambam (Hilchos Melachim, Chapter 11) writes clearly that one must believe in “him” — a human Moshiach — and brings verses from Parshas Balak that clearly refer to a human Moshiach. See also Chasam Sofer, Responsa Yorah Deah # 356]

In order to appreciate the answer, we must first explain (briefly) two fundamental Jewish concepts:

1) the role of Tzaddikim, and 2) what we mean when we use the term “Geulah.”

The first Lubavitcher Rebbe (Tanya, Shaar HaYichud VehaEmunah ch. 5) teaches us that Tzaddikim were put into the world because Hashem had mercy on the human race.

Man’s purpose on earth is to serve G-d despite the struggles and temptations of this world. This service gives great pleasure to Hashem. The struggle that we experience stems from the fact that we have a “double identity.” We have the Nefesh Elokis (G-dly soul) that yearns to serve Hashem. We also have the Nefesh Habehamis (animal soul) that wants to enjoy all physical pleasures.

Tzaddikim do not have a Nefesh Habehamis; therefore they do not struggle. Their purpose in the world is not for themselves, but to inspire us to change ourselves and serve Hashem. When we see a human being who is totally dedicated to serving Hashem, this inspires us to serve Hashem.

[A perspective: Imagine a city where all people walk on their hands instead of their feet. Our heads would be facing the ground, but we would think that this is normal. One day, someone comes to town, walking on his feet instead of his hands. His head is above his heart, and his eyes can look to the heavens. In the beginning, people will laugh at him, but eventually some will realize that they are capable of elevating themselves from animal to human status. The analogy is clear.]

What is Geulah?

Geulah means freedom. The true definition of “freedom” is not merely being free to do whatever one wants to do, as that is very animal-like. Genuine freedom means being free to express who one truly is and to fulfill one’s true potential.

[A perspective: A true musician may feel freer while playing his instrument in a prison than without his instrument in an open field.]

The world’s true reality is the fact that it is “Hashem’s Garden,” a place where G-dliness is revealed and expressed. During Galus, the Shechinah is concealed. When Moshiach comes, the world will be free.

For the world at large, true freedom comes from the freedom of the Neshamah (soul) in its small world — the human body. When the Jewish people “free” themselves — by bringing out and revealing their true identity, i.e. Geulah Pratis (redemption of the individual) — this brings about the ultimate freedom for the entire creation — Geulah Klalis (redemption of the world).

This is why we need a human Moshiach. Moshiach is the true “free man.” When one looks at Moshiach, he sees the neshamah (soul) radiating. ] This inspires us to free ourselves, which in turn brings freedom for the entire creation.

[A perspective: How many people did Teshuvah by seeing the Lubavitcher Rebbe for but a few moments?]

 

6.  What are the qualifications for a human moshiach?

Before we discuss the qualifications of Moshiach, we must first establish a more basic premise. We all must understand that there actually exists a human being, in every generation, who is righteous enough to be Moshiach. This individual can be an unknown Tzaddik, that is, serving Hashem in a very private way and not knowing that he is the potential Moshiach. If the generation is worthy, Hashem will bestow upon this individual the “spirit of Moshiach” and he will begin the activities that Moshiach needs to perform in order to redeem the Jewish people. (Chasam Sofer, Responsa Choshen Mishpat # 98 and others).

[A perspective: When Moshe Rabbeinu was born — and the house filled with light and he was born circumcised — people knew that he was worthy of being the eventual redeemer of Klal Yisrael from Mitzrayim. He minded his own business and was a shepherd until the age of 80, serving Hashem as he saw fit. At a certain point — in the desert through the burning bush — Hashem “hired” him to redeem the Jewish people. Only after that did he begin his involvement with the activities — 10 plagues, strengthening the spirit of the Jewish people, etc. — of the redeemer of Klal Yisrael.]

Yet there are certain qualifications that, if seen in an individual, permit — and require — the people around him to assume and act towards him as if he will be the ultimate Moshiach. These qualifications are enumerated by Rambam (Hilchos Melachim 11:4):

1) He must be a “King.” This obviously does not mean a literal king, as we are talking about Jews in exile. Rambam is telling us that Moshiach must be a true leader — not only of a specific group, but of the entire Jewish people. (See Sicha Tazria-Metzora 5751, fn. 66.)

2) He must be a descendant of King Dovid. Hashem promised the tribe of Yehudah — and King Dovid in particular — that kingship will be their everlasting destiny. (See Yaakov’s blessing to Yehudah in Parshas Vayechi 44:10.)

3) He must be totally involved — not like a 9-5 worker, but like a company owner — in learning Torah and doing Mitzvos. The main objective of Moshiach is to bring the world to a higher awareness of Hashem. Therefore, Moshiach must be someone whose whole existence is one of Torah and Mitzvos.

4) He will be involved in “forcing” all Jews to serve Hashem. The term “force” does not mean that Moshiach will use physical force. Nor can one individual connect to every Jew. Rather, Rambam is referring to an individual who has a goal and mission to reach and educate — which is considered “forcing with words” — every Jew, either personally or through his emissaries.

5) He will “fight the wars of Hashem.” The “wars of Hashem” are elements that threaten the Jewish people. Whether it is spiritual assimilation or actual physical wars that threaten Jewish lives, Moshiach will be at the forefront. One must understand that there are different methods of fighting wars. Moshiach will not be shooting bullets from a gun. Instead, when Klal Yisrael is in danger, he will institute special spiritual campaigns — like Mivtza Tefillin during the Six Day War — to strengthen Klal Yisrael. (See Metzudos, Zechariah 9:10 and Igros Moshe, Orach Chayim, Volume 4, Responsa 81.)

[A perspective: The above explanation of “fighting the wars of Hashem” helps resolve an age-old question. Chazal tell us that the reason why King Dovid was not given the privilege of building the holy Bais Hamikdash was because his hands were red with the blood of the wars — of Hashem — that he fought. How, then, can Rambam say that Moshiach will fight wars and build the third Bais Hamikdash? Rather, Moshiach will fight his wars in a manner of peace, as we have just explained.]

7. What must an individual do in order to show that he is Moshiach?

To appreciate the answer to the big question, one must first understand the following very basic concept: Before judging whether or not someone is successful, one must first understand what success is. If one does not have a clear and defined goal, how will he know if he has reached it? Only by defining the goals of Yemos HaMoshiach can one know if they have been attained.

[A perspective: If one is looking to hire a rabbi for a shul, he will not look for someone who has an Olympic gold medal in water skiing. At the same time, when one is looking for a successful water skier, he will not look for someone who knows the entire Shulchan Aruch by heart!]

There is a tremendous misconception as to the reason why we await Moshiach. While living in tremendous wealth and having an abundance of every physical delight will be a reality in the times of Moshiach, it is not the purpose of Yemos HaMoshiach. The main objective and goal of the Messianic era is to bring the world to its ultimate state of perfection. In the times of Moshiach, we will be free and able to learn all the secrets of the Torah, and to perform all of the 613 Mitzvos.

In the times of exile, we are limited in our abilities and our understanding of the Torah. In addition, we are limited as to the number of Mitzvos that we are able to fulfill— not to mention the fact that the majority of Jews today are not fully observant of the Mitzvos we can do while in exile. It is therefore imperative that the true Moshiach accomplish all the activities that are essential in order to restore Torah and all 613 Mitzvos.

What are the main Mitzvos that we can’t do in the time of Galus?

1) All — at least — 150 Mitzvos connected to the Bais Hamikdosh and Karbonos — sacrifices.

2) All the Mitzvos which are connected to the land of Eretz Yisrael. These include — but are not limited to — the laws of Shemittah, Yovel, Bikkurim, etc.

Therefore, the Rambam writes (Hilchos Melachim 11:4) that Moshiach Vadai (the true, certain Moshiach) must:

1) Build the Bais Hamikdash — thereby insuring the return of the laws of Karbonos etc.

2) Gather all the Jews from around the globe and bring them to Eretz Yisrael. It is only when all Jews are in Israel that we can truly fulfill the laws which are connected to the land of Eretz Yisrael.

3) Win all the battles that he fights for Hashem and the Jewish people. The Jewish people must be living in a worry-free environment in order for all the above to happen.
Previously, we discussed the qualifications and requirements of Moshiach. One of those requirements — according to the Rambam — is that Moshiach must build the Bais Hamikdosh. We were left with the question:

8. Is it not a known fact that the third bais hamikdosh will be built in heaven?

 

Let’s elaborate a little on the question:

Rambam himself writes (Hilchos Bais Hab’chirah) that when King Shlomo built the First Bais Hamikdash, he already knew that it would be destroyed. He therefore built an underground tunnel system in which to store some of the important vessels of the Bais Hamikdosh.

How did King Shlomo know that it would be destroyed? Did he know through Ruach Hakodesh (divine inspiration) that the Jews would sin?

The Rebbe explains (Likkutei Sichos, Volume 21, Parshas Terumah) that the fact that a human being built the Bais Hamikdosh — even one as holy as King Shlomo — means that it has limited existence. The length of the existence of the Bais Hamikdash was dependent on our actions.

It is known that the third Bais Hamikdash will last forever. This can only come about if it is built by Hashem Himself. Because Hashem is infinite, He can create a building that will exist forever.

[A Perspective: The fact that the Beis Hamikdash will come from heaven, also explains a puzzling Halacha. There is a Torah prohibition called “Chadash.” This means that you can’t eat from the new harvest, until they brought a special offering in the Beis Hamikdash. The offering was brought on the 16 of Nissan. Right after the offering was brought, it was permissible to eat the new harvest.

The Mishnah (Sukkah 41a) says that in the time of exile, we are forbidden to eat the new harvest the entire 16th of Nissan. The Talmud explains the reasoning behind the law as follows: We are afraid that Moshiach will come the next year at the evening of the 15th of Nissan and the Beis Hamikdash will built that night and — being that it takes a lot of time to prepare the offering — the offering will not be brought on the 16th by day.

If you allow the Jewish people — during exile — to eat on the 16th day, they might continue eating on the 16th when Moshiach comes, even though the offering was not actually brought.

On this explanation, Rashi (the foremost commentator of the Talmud) asks a simple question: It seems that we are worried that the third Beis Hamikdash will be built at night, isn’t it forbidden to build a Beis Hamikdash at night?! To this Rashi answers, that the Bais Hamikdash will appear from heaven and it won’t have to be built.]

If so, why does Rambam write that Moshiach will build the third Bais Hamikdash?

In the Sichos of the Rebbe, there are four answers:

1 — Rambam himself writes (in Hilchos Bais Hab’chirah, Chapter 1), that the exact measurements and design of the Bais Hamikdash are not clear from the Pesukim — scripture — in Yechezkel. We do know that some parts will be similar to the form of the second Bais Hamikdash. We can thus say that Moshiach will build the physical aspects which are the Torah outlines clearly. The rest will be built by Hashem.

2 — Moshiach will build his Bais Hamikdash. Hashem will then send down the Bais Hamikdash from above, and they will “fuse together.” This is based on the way Talmudic sources (Eiruvin 63A, Yuma 21B) describe the fire on the Mizbeach — Altar. It explains that after the Kohen lit the fire on the Mizbeach, a fire came down from heaven, and the flames joined to become one fire.

3 — It all depends on the level that the Jews will have attained when Moshiach comes. If we are on the higher level, the Bais Hamikdash will be revealed from heaven. If we are on the lower level, Moshiach will have to build the Bais Hamikdash. This is based on the Gemara (Sanhedrin 98A) that asks a question about two seemingly contradictory Pesukim. In Daniel (7,13) it describes Moshiach arriving “on clouds.” In Zecharya (9,9) it describes Moshiach arriving on a donkey. The Gemaras explains that there is no contradiction; it all depends on the level of the Jews at the time. If we are full of merits, the Moshiach will come from above. If not, he will “arrive on a donkey,” i.e., a more natural process.

[A perspective: One may ask: If so, why does Rambam say that Moshiach will build the Bais Hamikdash? Is he expecting the Jews to be on a lower level?

The answer: Obviously not! Rambam hopes that we will be on the higher level. Rambam wrote his book, not as a book of prayer, but as a book of Halachah. Halachah has to speak in terms of the worst-case scenario. This is why Rambam writes that Moshiach will build the Bais Hamikdash.]

4 — The Bais Hamikdash will come down from heaven, but Moshiach will put up its front gates. The Midrash (Bamidbar 15:13) writes that the gates of the Bais Hamikdash were not destroyed; rather, they sunk into the ground. Moshiach will restore those original gates. This is based on the Gemara (Bava Basra 53b) whose view is that if one puts up the doors of a home, it is as if he built the entire home.
In the previous chapters, we discussed all that Moshiach must accomplish in order to prove to Klal Yisroel that he is Moshiach. Rambam writes that Moshiach must build the Bais Hamikdash and bring all the Jews back to Eretz Yisroel. You, dear reader, must be thinking:

9. Why does the Rambam not mention that moshiach will perform miracles?

The answer is that, in truth, the Rambam himself addresses this issue. He writes the following (Hilchos Melachim, Chapter 12): “One should not think that Melech HaMoshiach must perform miracles or give life to those who have already passed on. How do I [the Rambam] know this? For Rabbi Akiva and all (or at least most) of the Chachamim believed (at least at the beginning) that Bar Kochva was Moshiach — and Rabbi Akiva was even his arms-bearer — and they did not ask him to perform miracles.”

[A perspective: One may ask: The fact is that Bar Kochva was not Moshiach. Maybe they should have asked him to perform miracles., in which case they would have known in advance that he was not Moshiach. If so, what proof is this for us at all?

The answer is simple: The reason the Chachamim knew — at the end — that Bar Kochva was not Moshiach is from the fact that he was killed by the Romans for his sins. The showing of miracles — or lack of it — was not part of the equation. (See Likkutei Sichos, Vol. 27, p. 199, footnote 69* for a fascinating explanation that reconciles the many different opinions on the matter.)

The Chachamim could have been mistaken about the character of a person. They could have thought that Bar Kochva was on a higher level than he was. (The truth is that for a brief time, Bar Kochva achieved quite a lofty level.) They would not have been mistaken as to the requirements to identify Moshiach, nor about his obligations. If performing miracles was a necessity, they would have asked him to do so.]

Why does Moshiach not have to — for he can, if he wants to — perform miracles?

We explained previously that a job description is based on the job. Regarding the era of Moshiach, the Rambam writes (Hilchos Melachim, Chapter 12): “One should not think that when Moshiach comes, the nature of the world will change. The world will run its natural course. The difference will be that kingship will be returned to the House of Dovid Hamelech. All those verses which seem to imply otherwise — like “The wolf shall lie with the lamb” (Yeshayahu 11,6) — are not meant to be taken literally. They are all analogies for what the world will like in that era.”

Since the era of Moshiach — at least at the beginning — will not be a miraculous one, making miracles is not one of the necessary qualifications for Moshiach.

But this leaves us with a big question: Rambam himself writes that every Jew must believe in Techiyas Hamaisim — the resurrection of the dead — in the times of Moshiach.

Is that not a miracle? How can the Rambam write that there will be no miracles in the era of Moshiach?
In the previous chapter, we discussed the Messianic era according to the view of Rambam. He maintains that the Yemos HaMoshiach will be an all-natural era. We were left with a puzzling question:

Does the Rambam not believe in the resurrection of the dead?

 

We need to clarify the question:

In his commentary on Mishnayos (Sanhedrin, Ch. Cheilek), Rambam enumerates the 13 principles of Jewish faith. The 13th principle is to believe in the resurrection of the dead. In the times of Moshiach, all the Jewish people who have passed away will return to this physical world and be rewarded for the physical mitzvos that they performed during their lifetimes.

[For sources in the Torah that discuss belief in the resurrection, see Sanhedrin 90b ff.]

Obviously, the resurrection of a human being is a miracle. According to the laws of nature, once a person passes away, his body decomposes and there is no possibility for physical life. The cycle of man started from the earth — as Adam was created by Hashem from the earth — and man eventually has to return to the earth. If so, how can Rambam say that there will be no miracles in the era of Moshiach?

The answer, in short (see Likkutei Sichos, Vol. 27, pp. 206-208):

When we refer to Yemos HaMoshiach — according to the Rambam — we must understand that there are two eras. The first one will be an all-natural era, while the second one being a miraculous era. The second era is a result of the first era.

Miracles are a revelation of infinite G-dliness in this world. In order for one to merit such a revelation, he must be worthy of it. The bigger the miracle, the worthier one must be to earn it. This is true regarding personal miracles and salvation, as well as general ones.

[A perspective: One of the greatest miracles of all times was the Jewish people’s leaving Egypt after being enslaved for 210 years. Before Hashem redeemed the Jewish people, He made sure that — as a whole — they were worthy. The Midrash tells us (see Rashi’s commentary on Parshas Bo 12,6) that Hashem gave the entire Jewish people two mitzvos in order that they should become worthy of salvation. The first was Bris Milah and the second one was the Korban Pesach.]

The miracle of the resurrection of every Jewish person who has passed away is a huge miracle. To merit that, the entire Jewish people must be totally involved in Torah and be inspired by its message.

This is not possible during the time of exile. In exile, the Jewish people are oppressed physically and spiritually. The Jewish people are persecuted and expelled, tossed from land to land. Even during times of peace, it is hard to focus on spiritual matters. Besides the ignorance of Judaism that exists today in over 85% of world Jewry — in most cases, through no fault of their own — we are exposed to the temptations and struggles of the reality of this physical world.

This will change in the first era of Yemos HaMoshiach. At that point — when we will be ruled by Melech HaMoshiach — the oppression will cease. The truth of the Torah will be revealed to all. It will no longer require a struggle in order for Jews to be involved in Torah. All Jewish people will realize that Torah is their birthright. At that time, all Jewish people will be involved in knowing and serving Hashem.

At that point, we will be worthy of many great revelations of infinite G-dliness, i.e., miracles. That is when the second era will begin, and the resurrection of the dead will occur.

 

Will all Jewish people — including sinners — be resurrected?

his question is discussed openly in the Mishnayos. The Mishnah states (Sanhedrin, Ch. Cheilek 90a) “Every Jew has a portion in the World to Come, i.e., the resurrection of the dead.” However, the Mishnah then enumerates the many categories of people — sinners — who do not have a portion in the resurrection. One of the examples is a person who does not believe in the resurrection. Because Hashem punishes “measure for measure,” this person does not merit to be a part of the resurrection.

From the Mishnah it seems clear that there will be a few people that will not merit to be part of the resurrection. The Lubavitcher Rebbe explains (see Igros Kodesh Vol. 1, pp. 141-153) that even these people have ways to “join” the resurrection:

1) If the individual repents, even at the end of his/her life. This is written clearly in Rambam, Hilchos Teshuvah, Ch. 3.

2) If this individual has a very righteous son. This is based on the Talmud (Sanhedrin 104a) that states, “A son brings merit to his father.” This is true even if the father/mother does not do Teshuvah. It also applies even if the son does not pray that the father be granted resurrection. The same would be true if the father was a righteous man and the son was the sinner.

3) If other righteous people pray on the behalf of the individual. Included in this category is others’ having given Tzedakah in one’s honor. This holds true even if the person does not have a righteous descendent. It is evident from a story in the Talmud (Chagigah 15b). The Talmud tells of a sinner who was elevated to Gan Eden through the prayers of Rav Yochanan. (Entering Gan Eden in such a manner is considered even more difficult than being resurrected from the dead.)

4) If the sinners were embarrassed after their death, it helps them enter the World of Truth. This can be derived from the statement in the Talmud Yerushalmi (Kilayim 9:3) regarding the sinner Yeravam. It states that since his body was burned years after his death, with the Zchus Haaretz he will be resurrected.

5) Even if one does not have any of the above merits, his soul will be resurrected nevertheless. Most of us are reincarnations of previous souls. The soul of a body that does not merit resurrection will join another part of its soul reincarnated in a different body. (This is a separate subject and may be explained a different time. See Sefer HaGilgulin, Chapter 5.)

From the above it is clear that every soul will be resurrected into a physical body in the time of Techiyas Hamaysim.
In previous chapters, we discussed the different characteristics and requirements that one must possess in order to be considered Moshiach. Rambam (Hilchos Melachim) divides these into two categories: 1) Chezkas Moshiach — A strong, probable candidate for being Moshiach, and 2) Moshiach Vadai — A candidate whose characteristics and behavior give signs showing that this individual is the actual Moshiach that we have all been waiting for. We are left with a question:

Is there a stage between chezkas Moshiach & Moshiach vadai?

To put it very briefly, the answer is yes.

In order to understand this stage, we first must understand the following: In order for an individual to be Chezkas Moshiach, he must be holy and worthy. In order for someone to reach the stage of Moshiach Vadai, we — the
generation — must be holy and worthy. Someone who is Chezkas Moshiach is a Tzaddik who cares about the Jewish people. But that is not enough in order for him to be Moshiach Vadai. For that — building the Bais Hamikdash, ingathering of exiles — to happen, Hashem must decide that the time is right. That decision is based on our work and effort.

In general, there are four stages (see Chasam Sofer Responsa Choshen Mishpat 98):

1) The existence of an individual who is fitting to be the redeemer of Klal Yisrael;

2) His being appointed by Hashem to be the redeemer of Klal Yisrael;

3) His accomplishing the activities that the redeemer needs to do. These activities cannot be done until one is tapped to perform them. Just as in any job, even if one is fitting of being the CEO of a specific company, he can’t make changes or work in the company until he is hired by the board.

4) His finishing the job. At that point — when the Bais Hamikdash is standing and all Jews are in Eretz Yisrael — we can say, “Job well Done!” and the Geulah will be here.

[A perspective: The key stage is stage number two. Once Moshiach is appointed — or “anointed” — there is no turning back. From the Sicha of Vayeira 5752, it is clear that we have passed that stage. Let’s clarify an important point. Rambam writes that certain Torah laws will change with the arrival of Moshiach — such as not fasting on the set fast days etc. This does not start until after stage four.]

We can track these four stages in the life of our first redeemer (from our first exile in Egypt), Moshe Rabbeinu:

1) Moshe Rabbeinu until the age of 80. He was a Tzaddik and a mystic. He was born with a Bris Milah already performed by Hashem! — but did not take any action as the redeemer.

2) Hashem tells Moshe — in middle of the desert, through the burning bush — that he is the redeemer.

3) Moshe goes to Egypt and brings about the 10 plagues, etc.

4) On the 15th of Nissan 2448, the Jewish people leave Egypt
as a free nation.

[A perspective: One may ask: If stage number two exists, and is the most important stage, why does the Rambam not mention it?

The answer is simple: The Rambam’s work is a book of Jewish Law. It deals with things that we can do or identify in others. Since stage two is a private “meeting” between Hashem and Moshiach (as we see in Moshe’s case, it happened in a barren desert), Rambam does not discuss it.
In the previous chapters, we discussed the transition of an individual from Chezkas Moshiach to Moshiach Vadai. We are left with a question:

Can someone who is chezkas Moshiach lose this status?

The answer, in short, is yes.

The Rambam writes (Hilchos Melachim, 11:4): “If he — Chezkas Moshiach — is not successful or is killed, it is known that he is not the one that Torah promised the Jewish people. He is like all other kings from the house of Dovid that have passed away. So why was he sent? As a test for Klal Yisrael.”

We see that there are a few circumstances that remove from a candidate the status of Chezkas Moshiach:

1) If he is not successful — In order to have the status of Chezkas Moshiach, the Rambam writes that the individual must be active in “forcing” the Jewish people to do Torah and Mitzvos, and fight the wars of Hashem. (See previous chapters for explanations of these qualifications.)

The Rambam is teaching us that if this person is not successful in these projects, he loses the Chazakah. If his missions to educate the Jewish people or to fight off the threats to the Jewish people fail, then he is not Moshiach. He is a fine Jewish leader, but not Moshiach.

[A perspective: How does one judge success? Look at the world today. Every religious organization is doing “kiruv.” Every Jew has finally realized that it is his/her responsibility to educate other Jewish people. With organizations like www.askmoses.com and www.jnet.org , every Jew has access to Torah at any time and in any place. With over 4000 Shluchim across the globe, there is not a city that does not have access to Judaism. (See Sichos Vayeishev 5752)

How much time do we give the individual to prove his success in these matters? According to commentaries, the time frame is the physical lifetime of the individual.]

2) If he is killed — When the Rambam says “killed,” he does not refer to death by natural or accidental causes, as we will explain in upcoming chapters; Rambam refers to being killed by the people he is trying to fight. When we consider an individual who had the status of Chezkas Moshiach being killed, let us remind ourselves of Bar Kochva. He was thought to be Moshiach, but he was killed by the Romans.

If the individual can be killed by his enemies, it shows that he is not worthy of being Moshiach. As Rambam writes clearly of Bar Kochva (Hilchos Melachim 11:2), Bar Kochva was killed because of sins that he committed. At the beginning he was worthy of being Moshiach, but the status “went to his head.” (See Midrashim for stories of Bar Kochva.)

At this point we must address two questions:

1) If someone who has the status of Chezkas Moshiach disappears for awhile, does that ruin his Chazakah?

2) If someone with the status of Chezkas Moshiach dies a natural death, does that ruin his Chazakah?

We will discuss these issues in upcoming chapters.

 

Is the disappearance of the individual with the status of chezkas Moshiach a sign that he is not Moshiach?

The answer, in short, is: NO! Furthermore, according to our sages (see Rashi, Daniel 12:12; Midrash Rabbah, Naso 11:2; Midrash Rus 5:6; Rabbeinu Bechaye Parshas Vayechi p. 44) Moshiach will have to be concealed before his final revelation.

To summarize: There will be three stages in the arrival of Moshiach: 1) his initial revelation to the Jewish people, 2) his concealment, and 3) his final revelation.

This concept is seen clearly in the case of our first redemption — Yetzias Mitzrayim. After the Jewish people’s having been enslaved for many years, Moshe makes his initial arrival and proclaims — through saying the code-words of “Pokad Pakaditi Es’chem” — that the time of Geulah has arrived. He encourages the Jews to be prepared to leave Egypt. Moshe then disappears for awhile (see end of Parshas Shemos, beginning of Vaeira) and then makes his final return to take the Jews out of Galus.

What is the point of this “disappearing act”?

The Chasam Sofer (Shemos 5:22) explains that this is a test for Klal Yisrael. It is a very difficult test. It is a test of faith. Hashem is looking to see if Klal Yisrael will lose their emunah or if they will hold on to it strongly. If the Jewish people keep their faith, this shows that they are worthy of redemption.

The test is twofold. First, the very fact that the long-awaited Moshiach disappears is hard enough. In addition, it will seem as if exile only gets harder since Moshiach will first come and proclaim that Geulah is near. This we see in the case of Moshe, that right after he comes, Pharaoh makes life even harder for the Jewish people. Previously Pharaoh would supply the straw for their daily quota, but afterward he changed his policy and made the Jewish slaves collect straw themselves without lessening their quota.

This is indeed a very difficult test. It is our final test. The Jewish people must believe the words told to them by the Moshiach Hashem and hold strong in their Emunah. This itself helps bring about the final revelation of Moshiach.

[A perspective: To stay awake the whole night it is very difficult. The most difficult time is right before daybreak.]

 

If an individual dies a natural death, does that disqualify him as Moshiach?

The answer, in short, is no.

To clarify, it is not that Moshiach needs to pass away before the Geulah. Rather, if one sees an individual who has the status of Chezkas Moshiach, and he is successful in his activities (see previous chapter), and then he passes away, it is not against Judaism to believe that this individual can still be the eventual Moshiach.

[A perspective: Upon learning this information, many readers may become alarmed. Does it not sound like Christianity’s view of the “second coming?”

Let us set the facts straight:

1) Just because a concept sounds Christian, this does not mean that it is not a Jewish precept. If we understand that Christianity was started by Jewish people in order to recruit Jewish people, it makes sense that many ideas may sound similar.

2) The reason that we do not believe in “the Christian messiah” is not because he died, but rather because he destroyed Torah and Mitzvos. In the words of the Rambam (Hilchos Melachim 11:4), “The Sages have prophesied that Moshiach will strengthen Torah and mitzvos and bring all Jewish people back to Eretz Yisrael. He — “The Christian messiah” — has caused the destruction of Torah and the dispersion of Klal Yisrael.” It has nothing to do with the issue of whether he was dead or alive.]

Where do we see this idea in Torah sources?

Here are just a few:

1) The Talmud in Sanhedrin (98b). The Talmud says that Moshiach can either come from the living or the dead. The Gemara says, “If Moshiach is from the living, he is an individual like Rabbeinu Hakodosh. If he is from the dead, he will be like Daniel.” (See Rashi there.)

2) The Abarbenel writes (Yeshuos Meshicho 2,1): “It should not be hard for you to think that the Moshiach can be from the dead. This idea has already been discussed in the Gemara Sanhedrin and clarified. (See Sdei Chemed, Ois Ayin.)

3) The Lubavitcher Rebbe writes (Likkutei Sichos Vol. 2, p.518 — regarding statements he made in reference to his fatherin-law after his passing): “I have been asked to explain my statements in which I mentioned that my father-in-law can still be Moshiach. Does it not say the resurrection of the dead will be after the coming of Moshiach?

“The answer is: The general resurrection will be after the arrival of Moshiach. There can be — and has been (see Avodah Zarah 10b) — the resurrection of individuals throughout the ages.”

4) The Rambam only disqualifies only an individual who has been killed (see previous chapter), not an individual who has been successful but passes away before building the Bais Hamikdash and Kibbutz Galiyos.

We are still left with a question:

Are we supposed to identify this individual before the Geulah?

This we will discuss in the next chapter.

 

Is identifying Moshiach a Jewish concept?

The question is really twofold: 1) Are we supposed to be looking, privately, for a Moshiach? 2) If we find him — or so we think — should we make it public?

Let us first address the first question. After bringing some of the Torah sources that discuss this concept, we will explain logically the necessity to identify a Moshiach.

The Sdei Chemed (Peas Hasadeh, Maareches Aleph, Klal Ayin) writes: “In every generation it was clearly estimated by the Jewish people of that time who would be fitting to be Moshiach. That is why the Midrash (Eichah 1,57) states that right after the destruction of the Bais Hamikdash, the Jewish people had already found a worthy candidate.

“In a later generation, the Jewish people found Rabbeinu Hakadosh, and they knew that he was worthy, and they said so. After that, they found Rav Yehoshua Ben Levi, and after that, Rav Nachman. So it is: In every generation there must be someone worthy of being Moshiach.”

That is why the students of the AriZal said in his time that he was worthy of bringing Moshiach. This is a basic concept!

[A perspective: This is also understood from the Rambam. As we explained in previous chapters, the Rambam divides the characteristics of Moshiach into two categories: 1) Chezkas Moshiach and 2) Moshiach Vadai.

Why is the Rambam telling us of these categories? Obviously, the Rambam wants us to be looking for a candidate for Moshiach. Therefore, he gives us the signs we are supposed to be looking for.]

The question is, why? Why is it so important to try to identify the Moshiach of the generation?

The answer is quite simple: It strengthens that belief in and commitment to Moshiach. Every Jew believes that Moshiach can come any day. If he can come today, there must be someone who could be Moshiach. Being that we anticipate Moshiach, we look for that person. By identifying him it makes us more committed to bringing Moshiach.

[A perspective: Many people are asked to invest money in different stocks and companies. Would you invest money in a corporation that refuses to disclose the identity of its CEO? Obviously not. Only after seeing a “face” can you decide whether or not you want to invest.]

This explains the necessity to personally identify Moshiach. What about publicizing Moshiach’s identity?

This we explain in our next chapter.

 

Is publicizing the identity of Moshiach Jewish concept?

To explain this question, we are referring to an individual who has learned what the Rambam writes about Chezkas Moshiach. Because of his anticipation of Moshiach, he takes the initiative and identifies an individual with the qualities of Moshiach. Is he supposed — or allowed — to publicize it to others?

As with all such questions, we should not rely on our preconceived notions, but rather on Torah-true sources. Torah sources are our only barometer in this matter..

1) The Rambam (Hilchos Melachim 11:3) writes: “Rabbi Akiva was the arms-bearer of Ben Koziva (Bar Kochva), and he said of him that he is Melech HaMoshiach.” Rabbi Akiva felt that Bar Kochva had the necessary qualities that would make him fit to be Moshiach, and he did not hide his belief.

[A perspective: One may ask: Since, in actuality, Bar Kochva was not Moshiach, would it not have been better for Rabbi Akiva to keep quiet?

The answer is no! Maybe Rabbi Akiva should have made it clear that Bar Kochva had attained the status of Chezkas Moshiach, not Moshiach Vadai. But Rabbi Akiva felt that once someone displayed the qualities of Chezkas Moshiach, this should be publicized.]

2) The Gemara (Sanhedrin 98a) asks, “What is the name of Moshiach? The students of Shila said that Moshiach’s name is Shila. The students of Yanai said that Moshiach’s name is Yanai…..” We see that these students made their feelings public.

[A perspective: From this example, we learn yet another lesson. It is only natural for students and chassidim to feel that their teacher and Rebbe is worthy of being Moshiach. See Sichas Tazria-Metzora 5751 and footnote 67.]

3) See the Sefer called Baal Shem Tov Al HaTorah (Cheilek Aleph, Hakdamah, Ois 23) regarding Rabbi Nochum of Chernobyl, that announced that the Baal Shem Tov was Moshiach, even after his passing.

What is to be gained by spreading the identity of Moshiach?

By spreading the identity of Moshiach, one will awaken the anticipation of Moshiach within many other people. When people see that the arrival of Moshiach can be a reality since we have a possible Torah-viable candidate, this will encourage them to do acts of goodness and kindness in order to hasten his revelation.

We are still left with a question: How do we know that the arrival of Moshiach is truly imminent?

This we explain in the next chapter.

 

How do we know that the arrival of Moshiach is imminent?

[A perspective: To better explain the question, it seems pretty obvious that as the generations go on, the level of devotion to Hashem and passion to do His will are lessening. We are less “involved” in Judaism and more exposed to the destructive temptations of this physical world than the previous generations. We are more accustomed to life in exile than the previous generations. The more time passes, the more we feel that exile is our fate. The memories of the Bais Hamikdash in its glory seem all the more vague, almost like wishful thinking. People wonder, if Moshiach did not come in earlier generations, why would he come now?]

The answer is: The Lubavitcher Rebbe — the Jewish leader of this generation — has told it to us as a prophecy! These are his words (Shoftim 5751): “One must make known to all members of the generation that we have merited that G-d has chosen a person endowed with free choice, who is incomparably higher than the members of his generation, to be ‘your judge,’ ‘your counselor,’ and the prophet of the generation.

“This chosen leader will provide the instructions and advice relevant to the service of all Jews and all people of the generation. This advice will encompass all matters of Torah and mitzvos, as well as daily conduct in the manner of ‘in all your ways, know Him’ and ‘all your deeds should be for the sake of heaven.’ His counsel has extended to the essential prophecy — not just as a sage or judge, but as a prophet — of ‘immediate redemption’ and ‘Behold he — Moshiach — comes!’”

[A perspective: There is a tremendous difference between a prophecy about the arrival of Moshiach and an announcement from a holy man. Throughout the generations, many Tzaddikim have told us — based on different verses — that certain years are auspicious times for Moshiach. These dates — known as “Kitzin” — either actualized in a spiritual sense (like the printing of special seforim on Kabbalah and Chassidus in those years) or pogroms and terrible destruction of Jewish communities.

The reason it is so (see Maamarim HaKetzorim of the Alter Rebbe, pp. 354-355) is because those sages saw “on high” that these were special dates, auspicious times for positive things to happen. However, when these dates need to be actualized in this physical world, things can change. When things are said as a prophecy, they must occur as the prophet said. A prophet is telling the true current reality of this physical world. (For an indepth discussion on this, see Sefer Haketz by Rabbi Shneur Z. Hertzel.)]

Where do we see that this world is ready for Moshiach?

1) Judaism is accessible to every Jew. In past generations, Jews faced many obstacles in learning Torah. The books were all in Hebrew, and many people did not have access to them. In addition, there were countries whose governments established rules against the learning of Torah. Today, 1) There are no countries with such rules. 2) There are books in all languages — including Braille. 3) There are rabbis living in almost every country and city that can speak and teach in the native tongue. 4) With the Internet, there is literally no limit to how much Torah one can access instantly.

2) The thirst for Judaism and Jewish mysticism is on an alltime high. The “Teshuvah” movement is booming, and people are being inspired to search deeper into themselves. The desire and ability to visit and settle in Eretz Yisrael — with Aliyah and “Birthright-Israel” etc. — is stronger than ever.

3) The wars being fought today are “wars of peace.” In addition to the fact that in this generation the world is focusing on education, humanitarian aid and the like there is an active war to eradicate terror and evil. It is not a war to conquer other countries; rather, to liberate them from terrorist oppressors. The focus on agricultural development — and the opposition to arms-development — is a foretaste of the Biblical prophecy (Isaiah 2:4) “They shall beat their swords into plowshares.”

After all the above, we are left with the main question:

What can WE do to hasten the revelation of Moshiach?

This we will explain in the next — and final — chapter.
We are now left with the main question:

What can we do to hasten the revelation of Moshiach?

Firstly, every Mitzvah we do, every bit of Torah that we learn, hastens the coming of Moshiach. Torah and Mitzvos bring G-dliness into the world. Yet, of all the Mitzvos, the Talmud (Bava Basra 12a) singles out the Mitzvah of Tzedakah — Charity — as one of the strongest conduits to bring Moshiach.

However, there is a truly “direct path” to Moshiach. Allow me to share it with you through an analogy:

Rabbi Laibel Cohen had three sons. Menachem, his oldest son, was a Rav in Eretz Yisrael. Levi Yitzchak was a farmer, and Shmuel was a businessman. One Shabbos, all three sons were visiting their father. Outdoors, they saw a beautiful new fruit tree.

Menachem — the Rav — wondered: “Is this tree Mechuyav (obligated) in Shemitah?”

Levi Yitzchak — the farmer — wondered: “What technique was used to get this tree to grow?”

Shmuel — the businessman — wondered: “How much money can be made from selling the fruits of this tree?”

 

The world is seen through the lenses of our reality. Whatever we are involved in, we see that subject in everything. Even if the thing that we are looking at is only remotely connected to the focus of our lives, our mind an heart will automatically find that connection.

In the Sichos following 28 Nissan, 5751 — the day the Rebbe gave the  the Chassidim the responsibility of bringing Moshiach — the Rebbe demanded that we begin to look at the world through the lenses of the Geulah. He even gave us examples: When we see the fall of the communist Iron Curtain and the mass exodus of the Russian Jews to Eretz Yisrael, we have to recognize it as the beginning of Kibbutz Goluyos (Vayakhel 5752). When we see the UN decide to abolish nuclear weapons and focus on agriculture and education, we should recognize the fulfillment of the prophecy of “Vecheetzu Charvosam Li’itim — They will beat their swords into plowshares.” (Mishpotim 5752). When we see the miracles of the Gulf War, it should remind us of the Yalkut Shimoni which prophesied a special war before Yemos HaMoshiach (Besuras Hageulah). There are many, many more examples.

Where and how do we pick up the Rebbe’s lenses? Through learning in depth about Geulah and Moshiach, especially the way they are explained in the Rebbe’s Sichos (Tazria-Metzora 5751)! When we become engrossed in the world of Moshiach, we begin to see the Moshiach that is in everything. Kehot is printing a set of Seforim (Yalkut Geulah uMoshiach Al HaTorah) that connects every possuk in Chumash to Moshiach! Being that the Torah is the blueprint of creation, there must be Moshiach in everything that was created. We must “open our eyes” to this special world. Go to your local eye doctor (bookshelf) and get your lense prescription (Sicha) Today!

After all the above, we are left with just one question:

AD MOSAI?!!