When
Mashiach comes, the body will see Divinity with palpable sense-perception. The physical eye will see the light and the Divine life-force which are the essence of every created thing.... In our times, the
nefesh is the
mashpia, the fount of spiritual energy, and the body receives its life-force from it; that is to say,
gashmiyus is the recipient of the benefactions of
ruchniyus. When
Mashiach comes, however, the body will be the benefactor.
At that time, the true standing of gashmiyus will become apparent. It will become apparent that the source from which gashmiyus comes into being is Atzmus, the essential Being, as it were, of the Creator. Thus the Alter Rebbe speaks of[147] "the very core and Essence of the Emanator, Whose Being is of His Essence, and Who is not, heaven forfend, brought into being by some other cause (ilah) preceding Himself. It is therefore in His power and ability alone to create something (yesh) out of absolute naught (ayin) and nothingness."
Likkutei Dibburim, Vol. I, p. 153 (and in English translation: Vol. II, pp. 16-18)
As the Rebbe Rashab writes in a
maamar, when
Mashiach comes everyone will manifestly see how the life-force that animates the organs of the body stems from Divinity. It will then be seen that every individual organ lives from the Divine life-force that is drawn into it by the fulfillment of the particular
mitzvah which relates to that organ. For, as is well known,
[148] the 248 positive commandments correspond to the 248 bodily organs.
From a talk of the Rebbe on Shabbos Parshas Shemini, 5713 [1953]
When
Mashiach comes, and Divinity will be revealed, people will feel shame over the entire duration of this world - a world in which man was vested in physical and material things and was an entity which existed in seeming separateness from Divinity.
It is concerning this that we pray,[149] "May we never be put to shame or disgrace."
Sefer HaMaamarim 5680 [1920], p. 130
In time to come, when the labors of disencumbering and elevating the Divine sparks
[150] hidden in the material world have been completed, and evil will have been separated from good, people will engage in the study of Torah and in the observance of the commandments not in order to extract the sparks, but in order to bring about the consummation of more sublime
yichudim - "unions" or "marriages" of
Sefiros - in order to call forth more sublime lights.
(As for the statement of our Sages that[151] "the commandments will be abrogated in the future," this refers to the era of the Resurrection of the Dead, not to the days of Mashiach, which precede the Resurrection.)
This is why Torah study will then be mainly directed also to the pnimiyus - the innermost, mystical depths - of the commandments, and their hidden reasons. The revealed aspects of the Torah, however, will be manifest and known to every Jew, by an innate and unforgotten knowledge.... It is also possible, and indeed probable, that people will know all the fundamentals of the revealed plane of the Torah from the pnimiyus of the Torah,... and will therefore not need to occupy themselves with the revealed plane at all.
Iggeres HaKodesh, Epistle 26. (See Lessons In Tanya, Vol. V, pp. 152-5.)
At the time of
Mashiach, the commandments will be observed with the utmost perfection. As the
Rambam writes,
[152] "In his days, all the statutes will be reinstituted as in former times."
Yet it is self-evident that the perfection of that era will transcend even the perfection attained while the Beis HaMikdash stood. (This is true even of those periods, such as the reign of Shlomo HaMelech, during which foreign powers did not inhibit religious observance.) For that era will see the fulfillment[153] of the prophetic promise,[154] "I shall remove the heart of stone from your flesh." It is thus obvious that the commandments will then be observed with superior refinement.
Likkutei Sichos, Vol. XXVII, p. 249
In the time of the
Beis HaMikdash the service of G-d was not yet perfect; this is waiting for the days of
Mashiach. As we say in our prayers,
[155] "There [i.e., in the Third
Beis HaMikdash] we will offer to You our obligatory sacrifices...
in accordance with the command of Your will." This implies that the sacrifices offered in the
Beis HaMikdash in former ages were not yet completely "in accordance with the command of Your will."
Why should this be so?
Concerning the sacrifices it is written,[156] adam ki yakriv - "If a man should offer...." Significantly, the word here translated "man" is a commendatory epithet - adam, which implies someone reflecting[157] "the image of G-d." (Indeed, concerning all the commandments it is written,[158] "These are the commandments which a man (adam) should do.") It is thus clear that during the time of the Beis HaMikdash a sacrifice could not be offered with the utmost perfection, for since even the kind of man who may be described as adam is handicapped by bodily desires, he is not clearly superior to an animal,[159] and how can an animal offer an animal as a sacrifice? - except that the sacrificial service rectified this situation somewhat, by virtue of the revelation of Divinity in the Beis HaMikdash.
Things will be different in time to come, when every Jew will be truly worthy of the title adam, and will then be able to fully satisfy the requirement, "If a man (adam) should offer...."
Derech Chayim, p. 194
The sacrificial service cannot be carried out during the time of exile. Even though
[161] "the prayer services were instituted to correspond to the daily sacrifices," this substitute cannot quite be described as being155 "in accordance with the command of Your will," for, as we say in our prayers,155 "
There [i.e., in the Third
Beis HaMikdash] we will offer to You our obligatory sacrifices...
in accordance with the command of Your will."
Now this is puzzling. Surely serving G-d through prayer, which takes place in the soul of man, is more elevated than the sacrificial service, whose arena is the soul of animals. Why, then, should the sacrificial service be singled out as being "in accordance with the command of Your will"?
The explanation is, that during the time of exile man does not have the capacity to elevate a corporeal animal to G-d; for since he himself is still bound below, how can he elevate the animal? This will change, however, in the days of Mashiach, concerning whom it is written,[162] "He shall be exalted and extolled, and very lofty." The letters that comprise the final word meod may be rearranged to spell adam. In the days of Mashiach, then, Jews will attain such a pinnacle of refinement that they will be worthy of the appellation adam, signifying man at his loftiest. And having reached that level, we will be able to elevate even a corporeal animal.
Torah Or, Vayechi, p. 46b
A classic question asks: How can G-d delay giving the reward of the Jewish people until the days of
Mashiach and the subsequent World of Resurrection (the latter era being the major time of reward)? Does the Torah not safeguard the rights of the day-laborer with the commandment,
[164] "You shall give him his payment
on its day"?
By way of explanation: The ultimate purpose for which the universe was created is that[165] "The Holy One, blessed be He, desired to have a dwelling place in the lower worlds." This means[166] that the Divine light should illuminate there without cover or concealment. Such a state is brought about by the endeavors of the Jewish people at refining the materiality of the material world and by the drawing down of Divine light into the world. Ultimately, the cumulative avodah of all the generations results in the transformation of the world into a dwelling place for G-d.
This process of refinement will culminate in future time, when[167] "the glory of G-d will be revealed, and all flesh together will see," and G-d will[168] "reveal [Himself] in the majesty of [His] glorious might," and[169] "the glory of G-d will fill the whole world."
The work of the Jewish people over all the generations is thus one single unit of employment, so to speak, whose objective is to transform the world into a dwelling place for G-d. Moreover, it could even be argued that in this role the Jewish people are not subject to the law governing the employment of a "hired laborer," but should rather be regarded as a "contractor". That is to say, G-d entrusted them with His world - and with the task of transforming it into a dwelling place for Himself.
At any rate, the reward to be given in the World to Come is a comprehensive and collective remuneration to the Jewish people for their work - and it will fall due as soon as this work is completed.
Likkutei Sichos, Vol. XXIX, p. 138
The Sages describe at great length the material prosperity which awaits us in future time. For example,
[170] "A sapling will yield fruit on the very day it is planted"; or,
[171] "In the days to come, the Land of Israel will give forth delicacies and fine woolen garments."
In the days of Mashiach, however, when[172] "the occupation of the entire world will be solely to know G-d," what value will anyone place on any such worldly delights?
By way of resolution: When material rewards are bestowed for the service of G-d, this gives expression to the fact that His Torah is not merely one of many particular components in a man's life; rather,[173] "He is your life and the length of your days." And since the Torah is a man's entire being and vitality, it benefits all his affairs, material as well as spiritual.
Nevertheless, even when the service of G-d gives rise to material well-being, this does not come about easily, but results from exertion; moreover, it is not instantaneous: the harvest lags behind the planting. This is so, because though the Torah may indeed be engraved within an individual, it does not permeate his innermost essence to the extent that engraved letters are one with the stone in which they are engraved. The same is true of the reward for one's divine service: Since one's material things are not utterly united with their spiritual source, which is the flow of Divine life-force, one's materiality does not serve as a fit receptor for this life-force.
In the days of Mashiach, by contrast, a man's divine service will be engraved within him through and through. And when the Torah thus constitutes a man's entire essence, it permeates and acts upon all his faculties and affairs; indeed, on everything in the world. At that time, therefore, there will be no interval between one's action and the growth it engenders. Rather, the flow of Divine beneficence will be bestowed immediately, for materiality will be utterly united with its root and source - the Word of G-d.
Likkutei Sichos, Shabbos Parshas Behar-Bechukosai, 5751 [1991]
In time to come, the Levites will become
Kohanim.[174] It thus appears probable that Moshe Rabbeinu, a Levite, will then serve as
Kohen Gadol.[175]
Or HaTorah, Shmos, p. 1586
As explained in
Chassidus,[176] in future time the
Shemoneh Esreh will be recited aloud.
Something in the way of a source for this may be observed in a phrase from the Zohar on a verse that speaks of the plea of Mother Rachel,[177] "A voice is heard in Ramah...." The latter word is not only a place name: it also allows the phrase to be translated as, "A voice is heard aloud...." And on this phrase the Zohar comments,[178] "This alludes to the World to Come."
From a talk of the Rebbe on Shabbos Parshas Vayigash, 5746 [1985]
Once at a
Yom-Tov meal at which the Rebbe Rayatz presided,
mayim acharonim was brought to the table in a silver container.
The Rebbe demurred, and recounted the following exchange.
The Mitteler Rebbe once asked his father, the Alter Rebbe: "What will be the function of mayim acharonim in future time, after the fulfillment of the prophetic promise,[179] 'I shall remove the spirit of impurity from the earth'?"
Replied the Alter Rebbe: "At that time, its function will relate to those who engaged in worldly matters in purity."
"When that time comes," concluded the Rebbe Rayatz, "it will be appropriate to bring mayim acharonim to the table in a silver container."
Sefer HaSichos 5702 [1942], p. 92
In time to come the Evil Inclination will cease to exist; as it is written,179 "I shall remove the spirit of impurity from the earth." Indeed, so manifest will the glory of G-d then be throughout the entire world, that a mere fig will cry out in protest if it is about to be picked on
Shabbos.[180] It is thus clear that it will be impossible to sin in such circumstances, even unwittingly - just as a small child never puts his hand into the fire, nor does an animal jump into a fire.
Likkutei Sichos, Vol. XXV, p. 263
A group of chassidim were once sitting together at a comradely
farbrengen, drinking in the words of a couple of hoary chassidim who recalled the days of the Rebbe Maharash and even of the
Tzemach Tzedek. The informal discussion came to consider the question, How will the world look when
Mashiach comes?
One of the elder chassidim 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."
Transmitted by oral tradition
Notes:
- (Back to text) Iggeres HaKodesh, Epistle 20. (See Lessons In Tanya, Vol. IV, pp. 376-7.)
- (Back to text) Cf. Tanya, beginning of ch. 23; Iggeres HaTeshuvah, end of ch. 5.
- (Back to text) Siddur Tehillat HaShem, p. 45.
- (Back to text) In the original, beirur hanitzotzos.
- (Back to text) Niddah 61b.
- (Back to text) Hilchos Melachim 11:1.
- (Back to text) Rambam, Hilchos Teshuvah 9:2.
- (Back to text) Yechezkel 36:26.
- (Back to text) Siddur Tehillat HaShem, p. 195.
- (Back to text) Vayikra 1:2.
- (Back to text) Bereishis 1:27.
- (Back to text) Vayikra 18:5.
- (Back to text) Cf. Koheles 3:19.
- (Back to text) Cf. passage (ii) above.
- (Back to text) Berachos 26b.
- (Back to text) Yeshayahu 52:13.
- (Back to text) Eruvin 22a, commenting on Devarim 7:11.
- (Back to text) Devarim 24:15.
- (Back to text) Midrash Tanchuma, Parshas Naso 7:1.
- (Back to text) Tanya, ch. 36. (See Lessons In Tanya, Vol. II, p. 470ff.)
- (Back to text) Yeshayahu 40:5.
- (Back to text) Machzor for Rosh HaShanah with English Translation (Kehot, N.Y., 1983), p. 32.
- (Back to text) Bamidbar 14:2. (The last three quotations are fused and paraphrased in Tanya, ch. 37.)
- (Back to text) Toras Kohanim, Parshas Bechukosai 26:4.
- (Back to text) Kesubbos 111b.
- (Back to text) Rambam, Hilchos Melachim 12:5.
- (Back to text) Devarim 30:20.
- (Back to text) Likkutei Torah by the AriZal, and Shaar HaPesukim, end of the section on Yechezkel.
- (Back to text) Cf. the above section entitled "The Status of Moshe Rabbeinu."
- (Back to text) Torah Or, end of Parshas Vayigash.
- (Back to text) Yirmeyahu 31:14.
- (Back to text) I, 210a.
- (Back to text) Zechariah 13:2.
- (Back to text) Midrash Tehillim, end of ch. 73.
The Glory of G-d Shall Be Revealed