This site is dedicated in memory of Shaul ben Selia HaCohen
- father of Yitzchak Jalusi
Our Sages (Jerusalem Talmud Berachos 2:4) tell us that Moshiach was "born" on Tisha B'Av. This is repeated and reenacted on Tisha B'Av every year. the prayer of Nacheim ("Console..") is recited in the Shemoneh Esreh of Tisha B'Av afternoon service because the afternoon is the time of the birth of Moshiach, whose name is Menachem, meaning "consoler".
(Kitvei Ha'Arizal)
Our Sages (Jerusalem Talmud Berachos 2:4) tell us that Moshiach was "born" on Tisha B'Av. This is repeated and reenacted on Tisha B'Av every year. The prayer of Nacheim ("Console...") is recited in the Shemoneh Esreh of the Tisha B'Av afternoon service because the afternoon is the time of the birth of Moshiach, whose name is Menachem, meaning "consoler."
(Kitvei Ha'Arizal)
In these last moments before the Redemption, our Jewish souls are hearing a "wake-up" call on the alarm clock of life. But this awakening has to actualize something practical as well. The awakening of the core of our being must be reflected in a concern for the fundamental existence of every Jew.
(The Rebbe, 2 Kislev, 5752 - 1992)
The rejoicing of a groom and bride is one of the greatest expressions of Jewish happiness. This rejoicing heralds and precipitates the ultimate rejoicing as expressed in Jeremiah's prophecy: "There will be heard...in the cities of Judah and the outskirts of Jerusalem...the sound of happiness and the sound of rejoicing...the sound of a bride and the sound of a groom." Therefore, everyone and particularly the members of the family, should participate in this celebration for the "eternal rejoicing" which will characterize the Era of the Redemption.
(Hitvaaduyot of the Rebbe, 5744, Vol. 3)
In the Talmud (Pesachim 119b), our Sages described the Redemption as a feast. To echo this analogy, the table has already been set, everything has been served, and we are sitting at the table together with Moshiach. All we need to do is open our eyes.
(The Lubavither Rebbe, Shabbat Vayeitzei, 5752 - 1991)
Isaac intended to reveal to Esau the day Moshiach would come, in the hope that it would cause him to leave his evil ways. At that very moment G-d hid it from Isaac and said, "In the future I will conceal this information from Jacob's sons, and I should let it be known to this wicked man, Esau?"
(Sefer HaParshiot)
In the future when the spirit of impurity will be removed from the earth Divine Providence will become manifest and revealed; at that time, everyone will see how every single occurrence derives from G-d.
(Kesser Shem Tov, sec. 607)
Rabbi Menachem Mendel of Vitebsk was so strong in his faith in Moshiach that he literally awaited him every day and night. Each evening before he went to bed, he set one of his disciples near him. In that way, if the disciple heard the sound of the shofar heralding Moshiach, he could be immediately awakened from sleep.
When the pre-marriage contract was written for Rabbi Levi Yitzchok of Berditchev's niece, he told them to write: "The wedding will take place, G-d willing, with good mazal, in the holy city of Jerusalem. And if, G-d forbid, Moshiach has not arrived by then, the wedding will take place in Berditchev.
The Tzemach Tzedek, Rabbi Menachem Mendel (the third Chabad Rebbe), once taught a Chassidic discourse that implied that Moses was loftier than Moshiach. He was distressed by this and fell asleep. His grandfather, Rabbi Shneur Zalman (founder of Chabad Chassidism) appeared to him in a dream and said: "Moses has a unique distinction and so to does Moshiach. Moses was a physician with practical experience, and that is why the practical commandments were given through him; Moshiach is not a physician with practical experience, and that is why he will reveal the innermost dimension of the Torah."
(The Lubavitcher Rebbe)
Every place on which your feet will tread will become yours. Your boundaries will extend from the desert [to] Lebanon, from the river, the Euphrates river until the Final Sea. (Deut. 11:24) By referring to the Mediterranean as "The Final Sea" (instead of "The Great Sea" as in Deut 34:6), The Torah alludes to the concept that ultimately, in the Messianic age, the Holy Land will expand throughout the entire world, reaching, "the Final Sea."
(The Lubavitcher Rebbe, Parshat Eikev, 20 Av)
In the present era, unity involves people of differing natures joining together. As the diverse limbs of the body function together as part of a single organism, so too, unity can be established between different individuals. Nevertheless, such a bond does not raise a person above his individual identity entirely. On the contrary, his very awareness of self should be employed in his efforts to unite with others. In contrast, the transcendent unity of the Era of the Redemption will raise every individual above the limited horizons of his personal identity.
(The Lubavitcher Rebbe, 2 Menachem Av, 5751 - 1991)
Until the redemption actually comes and this world is revealed as G-d's dwelling, the place where His essence is expressed more activity is required. Each person must do his part in this effort as reflected in Maimonides' statement that a person should always see himself as equally balanced between good and evil and the world as equally balanced between good and evil and with one good deed, he can bring salvation to himself and the entire world.
(The Lubavitcher Rebbe on the anniversary of the Previous Rebbe settling in America, 9 Adar 5751 - 1991)
Every Jew's soul is an actual part of G-d. Therefore, in the Era of the Resurrection when the essential G-dliness that pervades every dimension of our existence will be revealed, this holiness - the fundamental vitality present in every Jew - will emerge. Our material world will then be G-d's dwelling. Just as a person reveals the innermost dimensions of his dimensions of his personality only in his own home, so too the essence of G-dliness - those dimensions of His Being that transcend even spiritual existence - will be revealed in our material world.
Maamar; Kol Yisrael Yesh La'hem Cheilek L'Olam Habah, 5733; Likkutei Sichos, vol XVII, p. 343ff
The efforts of Jewish women to serve as catalysts for the Redemption have historical precedents. In the Egyptian exile, it was Miriam who communicated the prophecy that a redeemer would emerge. Moreover, this took place while she was still a child, implying that similar activities can be undertaken by Jewish girls even before they reach maturity. Even when the leaders of the generation could not foresee an end to servitude and oppression, she spread hope and trust among her people.
(The Lubavitcher Rebbe, 11 Shvat, 5752 - 1992)
Everyone should realize the ability they have to affect others. This is closely connected with the idea of Hakhel (the year following the Sabbatical year in which all Jews would gather in the Holy Temple to hear the king read the Torah) to influence all men, women and children in taking on a greater commitment to Judaism. One shouldn't think, "I can always begin later on..." On the contrary, haste is of the utmost importance, and one must begin as soon as possible. The efforts expended on positively affecting others will hasten the fulfillment of Hakhel in the plain sense, with the arrival of Moshiach.
(The Lubavitcher Rebbe, 29 Elul, 5747-1987)
The half-shekel represents man's service to G-d, the making of a sanctuary for G-dliness. It is this service which leads us to merit the building of the third Holy Temple in the future.
-Days of Destiny
We must increase in light and not just any light, but specifically the light of simcha (joyousness). Since simcha "breaks all boundaries and limitations", it breaks through the person's limitations, the limitations of this world and the limitations imposed by this dreadful darkness of exile...
(The Lubavitcher Rebbe, 15 Shvat, 5739 - 1979)
The ultimate perfection of the days of Moshiach is a kind of birth - a revelation of the light of G-d within the deepest recesses of a man's heart As it is written, "The glory of G-d will be revealed and all flesh together will see that the mouth of G-d has spoken"; Likewise, is written "For they shall see eye to eye [when G-d returns to Zion]."
(Torah Or, Va-eira)
On the verse, "Remember the Sabbath to sanctify it," Rashi writes: "Take heed to remember the Sabbath constantly, so that if you encounter something special [such as a delicacy, in the course of the week], set it aside for Shabbat." The same applies to the future Redemption, referred to as "the Day which is entirely Sabbath and repose for life everlasting." Even when we are still in the weekdays of the exile, we should constantly keep in mind and prepare for the Redemption.
From a talk of the Lubavitcher Rebbe, 11 Sivan, 5744 - 1984
The fifth night of Chanukah never occurs on the Sabbath; it always occurs on a week night. This gives the fifth candle the unique status of shedding light on a night that is intrinsically dark as it is never illuminated by the light of Shabbat. The concept of light coming from the depths of darkness is the same as Mashiach appearing at the end of our long exile. The fifth - "chamishi" - light is especially connected to Mashiach, as they both contain the same letters.
(Chanukah Selections by Tzvi Akiva Fleisher)
We can gain awareness of Moshiach through the study of the Torah's mystical dimensions, and in particular, through the study of the subjects of redemption and Moshiach. This process will open the eyes of our mind, so that as we live our daily lives, we will remain constantly attuned to the concept of redemption. Furthermore the increase in our awareness of the nature of the Redemption will serve as a catalyst, that will hasten the day when we can actually open our eyes and see that we are in the Holy Land, in Jerusalem and indeed, in the Holy Temple with the coming of the Redemption.
(The Lubavitcher Rebbe, 9 Kislev 5752-1991)
Our Sages describe Moshiach as waiting anxiously to come. In previous generations, his coming was prevented by the fact that the Jews had not completed the tasks expected of them. At present, those tasks have been accomplished; there is nothing lacking. All we have to do is accept Moshiach, and to create an environment that will allow his mission to be fulfilled. Every element of our Torah study and mitzvah (commandment) observance should be permeated by this objective, and directed towards it.
(The Lubavitcher Rebbe, 9 Kislev, 5752 - 1991)
After Sara's passing, Abraham married Ketura and they had six sons, all of whom grew up to be idol-worshippers. How could Abraham have had children who defied the most basic teaching that he had devoted his life to? Before the Redemption, it can happen that righteous people have some children who grow up to be righteous and others, who grow to be evil. But in the Days of Moshiach, all will be righteous, as it says (Isaiah 60:21), "They shall inherit the land forever; they are the branch of my planting and the work of my hands in which I take pride."
(Bereshit Rabba quoted in Discover Moshiach)
The Mishnah (Sotah 49b) describes the world-condition in the insolence and impudence; oppressing inflation; unbridled irresponsibility on the part of authorities; centers of learning will turn into bawdy houses wars many destitute people begging, with none to pity them; wisdom shall be putrid; the pious shall be despised; truth will be abandoned; the young will insult the old; family-breakup with mutual recriminations; impudent leadership.
(from Mashiach, by Rabbi J. Immanuel Schochet)
It is written: If you will chance upon a bird's nest...send away the mother bird..." The explanation in the Tikunim is that in order to awaken mercy, we must beseech the Holy One, blessed be He: "Just as all birds have mercy on their offspring, shouldn't You have mercy on Your children?" At that time, the Holy One says 'For My sake, I will do it.' "
(Kesser Shem Tov 415)
The animals lived peaceably in Noah's ark and so, too, will all the world when Moshiach comes, as prophesized by Isaiah (11:6-9), "the wolf will live with the lamb, the leopard will lie down with thy young goat together with the calf, the young lion and the ox; and a little child will lead them. the cow and the bear will graze, their young will lie down together; the lion will eat straw like an ox. The nursing child will play on the hole of the snake, the weaned child will stretch his hand over the den of the viper. They shall do no evil nor shall they destroy...for the earth will be full of the knowledge of G-d, as the waters cover the sea."
"And the spirit of G-d hovered [above the waters]." Our Sages tell us that this is actually referring to the soul of Moshiach. The Hebrew words in the verse "v'ruach Elokim m'rachefet" have the same numerical value as the words "This is the spirit of Melech HaMoshiach" - zeh haya rucho shel Melech HaMashiach.
(from Discover Moshiach)
The concept of simcha (joy) shares a connection to the Future Redemption. For it is in the Era of the Redemption that we will experience the consummate level of simcha. At that time, all undesirable influences will be negated as reflected in the verse, (Isaiah 25:8) "And G-d will wipe away tears from every face." Indeed, all the negative influences will be transformed into good. (The Lubavitcher Rebbe, 14 Elul, 19
The Lubavitcher Rebbe, 14 Elul, 1988
Our preparation for building the Holy Temple should involve building new houses, and adding to existing houses, so that Torah, prayer and good deeds penetrate and fill every corner. This idea is contained in the term, "Bayit Malei Sefarim - a home filled with books." Every home should contain not just a prayer book and Chumash (Five Books of Moses), but a large number of holy books. Furthermore, the holy content of the books should fill and permeate the entire home, even areas empty of books. The effect of the books should be felt even outside the home."
(The Lubavitcher Rebbe, 5748 - 1988)
The rejoicing of a groom and bride is one of the greatest expressions of Jewish happiness. This rejoicing heralds and precipitates the ultimate rejoicing as expressed in the prophecy: "There will be heard ... in the cities of Judah and the outskirts of Jerusalem ... the sound of happiness and the sound of rejoicing ... the sound of a groom and the sound of a bride." Therefore, everyone, and particularly the members of the family, should participate in this celebration as a preparation for the "eternal rejoicing" that will characterize the Era of the Redemption.
(Hisvaaduyos 5744, Vol. III, p. 1,965)
Belief sometimes remains remote, instead of being integrated into the self. This is illustrated in the observation of our Sages that "a burglar ... calls out to G-d [to make his endeavors prosper!]." To be consistent, surely he should either steal or pray. But both?! Chasidism explains that his simultaneous self-contradiction doesn't mean that he doesn't believe: the problem is only that his belief remains distant and academic, instead of being integrated into his consciousness. Accordingly, in addition to believing in Moshiach, every Jew is obliged to await his imminent coming, in a manner that is internalized within himself.
(Sefer HaSichot 5749 - 1989)
When Isaac took Rebecca as a wife, the Torah records that he took her "into the tent" - ha'ohelah. The word "ha'ohelah is written eight times in the Torah. These eight times allude to the eight places where the Divine Presence was destined to rest among the Jewish people. The eighth place will be the Third Holy Temple that will be built in the days of Moshiach.
When Moshiach comes the entire world will bask in the revelation of the Divine Presence, which will cause an actual physical healing of the sick, just as G-d's appearance to Abraham healed him after his circumcision. "And G-d appeared to him in the grove of Mamrei, as he was sitting at the door of the tent in the heat of the day (Gen. 18:1) "In the heat of the day" refers to the saying of our Sages that in the World to Come, "G-d will remove the sun (symbolic of G-d) from its sheath, and the righteous (every single Jew) will be healed [by its warmth]."
After making a covenant (known as "Brit Bein HaBetarim - Covenant between the pieces") with G-d, "the sun came down, and Abraham fell into a deep sleep." According to the Midrash, the sun represents Moshiach and Abraham represents the Jewish people. The meaning of the verse, then, is that the Jewish people will be in a deep spiritual slumber before Moshiach comes and Moshiach will awaken us all from this sleep.
(Torah Shle (Torah Shleima)
"Mabul," floodwaters, is a metaphor for exile. The etymology of the word "mabul" is "bilbul" - confusion. Exile is a state of confusion, where everything in the world is not seen as it actually is but rather as a distortion. However, just a the waters of the flood were intended to purify the world, so too the purpose of the overwhelming floodwaters of exile is to purify the world, to bring the world to a state of refinement where there is no potential for any more exile - the true and complete Redemption.
(The Lubavitcher Rebbe, 10 Tammuz 5745-1985)
The birth of a Jewish child brings joy not only to his parents and extended family but to the entire Jewish people, for it signifies a step closer to the coming of Moshiach. The Talmud states that Moshiach will not arrive until "all the souls in guf" (the storehouse in which they await their descent into the physical world) have been born. The birth of a Jewish baby therefore hastens the Redemption and brings closer the blessings of the Messianic Era.
(The Lubavitcher Rebbe, 25 Iyar, 5743 - 1983)
In all their troubles He was troubled, And the angel of His Presence delivered them. In His love and pity, He Himself redeemed them, Raised them, and exalted them, All the days of old. 63:9)
(Haftara Nitzavim/Vayeilech Isaiah 63:9)
Your sun shall set no more, Your moon no more withdraw; For the Lord shall be a light to you forever, And your days of mourning shall be ended. And your people, all of them righteous, Shall possess the land for all time; They are the shoot that I planted, My handiwork in which I glory. The smallest shall become a clan; The least, a mighty nation. I the Lord will speed it in due time.
(Haftara Ki Tavo - Isaiah 60:20-2
(Haftara Ki Tavo - Isaiah 60:20-22 )
A group of chasidim were once sitting together, drinking in the words of a couple of elder chasidim. The informal discussion came to consider the question, How will the world look when Moshiach comes? One of the elder chasidim said: "When Mashiach comes, a Jew will get up in the morning to get ready to pray - and his prayers will well forth spontaneously. Throughout the day likewise, every spare moment will be utilized for the study of Torah and for the service of G-d. And everything will come so naturally and simply, without any effort."
"Reveal Yourself, my beloved, and spread over me the shelter of Your peace. Let the earth be illuminated by Your glory; we will rejoice and exult in You. Hasten, Beloved, for the time has come; and be gracious unto us as in days of yore.
(From the Yedid Nefesh prayer, recited at the afternoon service on the eve of Shabbat)
The Sages and the prophets did not long for the Messianic era so that they may rule over the whole world or dominate the heathens, nor to be exalted by the nations, nor in order that they may eat, drink and be merry; but only to be free [for involvement] with the Torah and its wisdom, without anyone to oppress and disturb them, so that they may merit the life of the World-to-Come, as we explained in the Laws of Repentance.
Mishna Torah of Maimonides, Laws of Kings
"And I shall turn their mourning into joy." When Moshiach comes Tisha B'Av will be a Yom-Tov. The Holy Temple was destroyed on account of Israel's evil deeds, which aroused Divine anger. Nevertheless, though the external and visible aspect of this anger was outright punishment, its inner aspect - its ultimate motivation - was G-d's intense love of His people. It was precisely this love that caused Him such extreme distress when His children became soiled by sin. Once judgment will have been done, and the Divine fury will have run its course, what will remain will be G-d's love for His people.
The Talmud states: "The son of David (i.e., Moshiach) will come b'hesech hadaat - when the attention is diverted." Hesech hadaat is a very high level of waiting for Moshiach. We are required to await Moshiach, not on the basis of our own personal understanding of how good it will be for us when Moshiach comes. We must divert our attention from all of our thoughts of the material and spiritual good in the Messianic Era; our thoughts need to be on one thing only - that the Divine purpose of the creation of the world will finally be realized - that there will be a dwelling place for G-dliness in this world."
(The Lubavitcher Rebbe)
The prophet (Zechariah 9:9) states Moshiach will be "A poor man, riding on a donkey." In Hebrew, the word "chamor" - "donkey," is related to "chumriyut," meaning "materiality." Three "famous" donkeys mentioned in the Bible - the donkey of Abraham, of Moses, and of Moshiach - allude to three successive stages in the subordination and refinement of the materiality of the body and the materiality of the world. The light of Moshiach will be revealed through the very chamor/chumriyut itself: materiality will become so refined that it in itself will reveal the light of holiness in the world.
The Lubavitcher Rebbe, Shmot, 5749 - 1989
Through the "complete Torah" and the "complete Jewish people" we merit the "complete Land," and the promise "The L-rd will broaden your boundaries." As a preparation, all actions associated with the security of the Land of Israel should be increased, even those actions that need to be done outside of Israel, and to complete those operations already started. We must increase in fear of G-d, thereby meriting the promise "All the peoples of the earth will see that the Name of G-d is called upon you and they shall fear you," and "they shall flee before you in seven directions:" Speedily we will greet Moshiach, when these days will be converted to joy and happiness and festive occasions.
The Lubavitcher Rebbe, 17 Tammuz, 1982
"Do all you can in a manner of Orot d'Tohu in Keilin d'Tikkun (lights of Tohu in vessels of tikkun. i.e. the harnessing and control of tremendous energy and enthusiasm) to actually bring Moshiach in the most immediate present! May it be G-d's will that there finally be ten Jews who will be obstinate that they absolutely must achieve the redemption from G-d and they most certainly will achieve."
The Lubavitcher Rebbe, 28 Nissan 5761
The marriage of every couple ... is connected to the ultimate marriage between G-d and the Jewish people that will be consummated in the Era of Redemption.
Sefer HaSichot 5751, Vol. II, P. 807
The Zohar describes the First and Second Holy Temples as "the building of mortal man which has no lasting existence," whereas the Third Holy Temple, since it is "the building of the Holy One, blessed be He," will endure forever. The First Holy Temple corresponds to Abraham; the Second Holy Temple corresponds to Isaac; the Third Holy Temple corresponds to Jacob. And since the dominant characteristic of Jacob is truth, which can be neither intercepted nor changed, the Third Holy Temple will stand forever. (Likutei Sichot, Vol. IX, p. 26)
Likutei Sichot, Vol. IX, p.26
