Wild Animals will become Tame

The wolf, shall dwell with the lamb; and the leopard, shall lie down with the kid..

An infant shall play on the cobra's hole, and a child shall reach into the viper's nest. They shall neither hurt nor destroy in all My holy mountain, for the earth shall be filled with the knowledge of G-d, as the waters submerge the sea." [5]

Accordingly, the Messianic ideal, is not a world, in which everything with a negative trait or potential disappears; but one in which these traits and potentials are eliminated, and the energies that sustain them, are redirected to positive and G-dly ends.
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On Passover, Chametz is utterly rejected: we are forbidden to eat it, derive benefit from it in any way, or even keep it in our possession; there is even a special mitzvah to destroy all leaven that is in our possession on the eve of the festival.

On Shavuot, however, not only is Chametz permitted, and the Torah even commands that two loaves of leavened bread be offered on the altar in the Beit Hamikdash (the Holy Temple in Jerusalem) --- something that is strictly forbidden not only on Passover but all year round.

Leaven, whose primary feature is that it rises and inflates itself, represents the source of all evil in the heart of man: arrogance and pride. But the sefirah-count is the process, through which we sublimate the forty-nine adverse derivatives of pride.

Until we reach the point, that it is divested of its negativity, and now can be included in the G-dliness of the Beit Hamikdash --- Which constituted a "taste" of a future world, that shall be "wholly Shabbat and tranquility, for everlasting life."
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Rabbi Shimon says, that only the destructive nature of "evil beasts" will be terminated, but they continue to exist, in their new peaceful and harmless state.

Rabbi Shimon says, hashbatah implies only the termination of a thing's particular characteristics --- in this case, the destructive nature of "evil beasts."

It is this aspect or feature of their being that G-d will eliminate, while they continue to exist in their new peaceful state.

Moshiach's Principle Goal

The Rambam emphasizes, that the ultimate and complete performance of all the Mitzvahs of the Torah will be attained, when a King rules over Israel. It is then that we will fulfill the Mitzvos of: waging the wars of G‑d, destroying Amalek, and building the Beis HaMikdash.

Similarly, our observance of the Torah and its Mitzvos will be enhanced and complete. For, as the Rambam writes at the conclusion of ch. 4, "[The king's] purpose and intent is, to elevate the true faith."

This conception of the monarchy found full expression in King David, who united the entire Jewish people, completed the conquest of Eretz Yisrael, secured peace for our nation,and began the preparations for the building of the Beis HaMikdash in Jerusalem.
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Our faith and our yearning for Moshiach - as the Rambam continues, "Whoever does not believe in him, or does not await his coming..." - should therefore focus not only on his coming, but also on his restoration of the Davidic dynasty, and on the complete observance of the Torah and its Mitzvos.

With this, the Rambam emphasizes, that the conception of Moshiach's coming, and the Era of the Redemption which he will bring about, as centering around the complete observance of the Torah and its mitzvos, has its source in the Torah itself.

Indeed, it is one of the fundamental principles of the Torah, for there must ultimately be an era, in which the Torah will be observed perfectly.
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We can now understand why, the Rambam devotes a separate halachah to the designation of the three supplementary Cities of Refuge. For this indicates a further state of completeness in the observance of the Torah and its mitzvos, a state that will be reached only in the Era of the Redemption.

Not only will the Mitzvah of establishing Cities of Refuge be observed as in previous times: it will be observed in a more perfected manner, than ever before. The commandment to establish these new cities indicates, how the Torah itself points to a future era, when the observance of its Mitzvos will be complete.

Since the intent of Moshiach's coming, is to bring about a complete state of Torah observance, he need not perform miracles, since "This Torah, with its statutes and laws, is everlasting."
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When it is referred to Moshiach as "Crushing," it can be interpreted as referring to a single victory; while "breaking down" implies, that one has completely established one's authority.

Furthermore, David was victorious over "the princes of Moab," one nation; while Moshiach will rule "all of Seth's descendants," many peoples.

Bringing Moshiach through Joy

The concept of Simchah shares a connection to the Future Redemption. For it is in the Era of the Redemption, that we will experience the consummate level of Simchah.

At that time, all undesirable influences will be negated; as reflected in the verse, "And G-d will wipe away tears from every face." Indeed, all the negative influences, will be transformed into good.

As evident from the Rambam's ruling (at the conclusion of Hilchos Taanios in the Mishneh Torah): "In the Era of the Moshiach, all these fasts will be negated. Moreover, they will then become festivals, and days of rejoicing and joy."

Similarly, we must seek out joy, including the ultimate joy, the joy of the Redemption. We must demand that G-d grant us, the consummate joy, of the Era of the Redemption.
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The relation between the concepts of Simchah and Redemption, is alluded to by the fact that, the roots of the words Simchah and Moshiach, share the same three letters shin mem ches.

To explain the connection between the two: Simchah breaks through (poretzes in Hebrew) all barriers. This is also the nature of Moshiach, who is a descendant of Peretz; and is referred to as Haporetz, "the one who breaks through." For Moshiach will break through, all barriers and limitations.
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Similarly, his efforts included the translation of Chassidic texts (including deeper concepts in Chassidus) into foreign languages. He did not remain content, with a translation into Yiddish, but spread these teachings into the seventy secular languages as well.

To refer to the analogy, the precious jewel in the king's crown was pulverized, so that it could be poured into the mouth of the king's son - indeed, the precious stone was spread into seventy languages, so that even a gentile could grasp it.

Through the teachings of Chabad, these wellsprings have been expanded and broadened. In this manner, not only Jews, but also gentiles, have the potential to comprehend these spiritual concepts.
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Nevertheless, in these earlier generations (and even in the beginning of the Previous Rebbe's time) the fundamental emphasis was on spreading the wellsprings of Chassidus outward, and not (as intensely) on the goal of this process - bringing Moshiach.

It was known, that the object of these endeavors was to bring Moshiach, and from time to time this was spoken about; but this purpose was not the focus of attention.

But now in our generation, the emphasis has been placed, on actually bringing Moshiach to the extent that, every phase of our efforts in our Divine service, must be permeated with the intent, to bring Moshiach. For this is the mission of our generation: to actually bring the Redemption.
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It is only in the Beis HaMikdash (to be built in the Era of the Redemption), that there will be perfect happiness. "Then the happiness will reflect the infinite essence of the Ein Sof."

This essential joy can be aroused by the Simchah experienced in connection with a Mitzvah. Indeed, the Simchah reaches higher than the
Mitzvah itself, precipitating the expression of the essential joy, of the Era of the Redemption.

Simchah has the potential to break boundaries and expand, until it reveals Moshiach.
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In the previous generations, people surely experienced Simchah in connection with their observance of Mitzvos. For the experience of this Simchah is a fundamental element of Divine service, as it is written, "Serve G-d with happiness."

Nevertheless, in previous generations, the emphasis was on the service of G-d, and that service was infused with happiness. The suggestion to use Simchah as a catalyst to bring Moshiach, by contrast, puts the emphasis on the Simchah itself, Simchah in its pure and consummate state.

(Needless to say, for a Jew, even this pure expression of happiness, must be connected with his Divine service in the Torah and its Mitzvos, Nevertheless, the emphasis is on the Simchah itself, not on the factors which bring it about.
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When the entire Jewish people - and the Shechinah - are found in the darkness of exile, the pain of exile, prevents a pure and consummate expression of Simchah.

The hardships of the exile should not create an impediment; for since this service is necessary to bring the Redemption, the potential is granted, to experience such pure and consummate Simchah now.

Acts of Kindess

As a doctor, I have understood, that medicine has its limits, and that ancient wisdom has immeasurable power to heal human hearts. Much of this wisdom, promotes the act of kindness as a tool for healing.

I am often asked whether any particular treatment modality. I always answer, that our strength lies in our belief, in the inherent goodness of every client.

In all my years of treating illnesses of the heart and soul, this belief has never failed me; each individual’s integrity is always there, lurking right beneath the surface, eager to emerge. Goodness tends to propagate itself, form a chain.
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This reminds me of a story of a man named Avi. I first met him while I was in Tel Aviv, speaking before a group of ex-convicts in recovery.

When I began to speak of self-esteem, this man interrupted me. "How can you talk to us of this? I’ve been a thief since I was eight. When I’m out of prison, I can’t find work, and my family doesn’t want to see me."

I stopped him and asked, if he’d passed by a jewelry store lately. "Consider the diamonds in the window," I said. "Try and think what they look like, when they come out of the mine -- lumps of dirty stone.

It takes a person who understands the diamond, to take the shapeless mound, and bring out its intrinsic beauty. That’s what we do here, we look for the diamond in everyone; we help the soul’s beauty come to the surface, we polish it until it gleams."

I looked at Avi, all disheveled and hunched over, nearly hiding in his seat, and said, "You’re like that dirt-covered stone, and our business is to find the diamond within and polish it until it glows."

Two years passed. Avi had graduated from the treatment center, and when the following event took place, he had already completed his stay in the halfway house, and was integrated into the community, working in construction.
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Avi once fond $1,700 in a sofa that he was moving for the center, he immediately gave it to the center.

Avi relayed this story to me in a letter. He wrote, "When I used drugs I would get a high for a very short time, and when the high wore off I felt terrible, worse than before. It’s been three months since I found that money, and every time I think of what I did, I feel good, all over again!
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It is no accident, that as a society we are experiencing a resurgence of belief in things spiritual. As we approach the new millennium, we instinctively sense, that we must turn our priorities around.

Nothing feels better, than performing a kindness for another. Each small good deed, builds on the one before, until you have a mosaic created from gemstones of kindness. And what will happen while you aren’t looking is, you’ll get so much back in return.

Home

One can enjoy beautiful mansions, and exciting sites. But they cannot duplicate, home.

For any personal roaming and wandering of individuals, separated from their family: the desperate attempt to be independent, only leads to the discovery:

That at some point, one must try to come back, and find the truth, of being home.

Ikvot Meshicha: The Time Immediately Before Moshiach

Most of these conditions are quite disturbing, clearly displaying a situation of the very “bottom of the pit.” 30

One major source describes the world-condition in those days as follows: Increase in insolence and impudence; oppressing inflation; unbridled irresponsibility, on the part of authorities; centers of learning will turn into bawdy houses; wars; many destitutes 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. 31
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A lack of scholars; succession of troubles and evil decrees; famines; mutual denunciations; epidemics of terrible diseases; poverty and scarcity; cursing and blaspheming; international confrontations — nations provoking and fighting each other.32

In short, it will be a time of suffering. These are the birthpangs of Moshiach, bearable only in anticipation of the bliss that follows them.

“When you see a generation ever dwindling, hope for him .. when you see a generation overwhelmed by many troubles as by a river, await him.”33

“When you see nations fighting each other, look toward the feet of Moshiach.”34.
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The troubles and agony of chevlei Moshiach (birthpangs of Moshiach), however, are not unavoidable:

“What is man to do to be spared the pangs of Moshiach: Let him engage in Torah, and acts of loving-kindness!” 37

There are also good and happy signs, indicating the imminent coming of Moshiach:

A good measure of prosperity; 38

A renewal of Torah-study; 39

A opening of the “gates of wisdom above, and the wellsprings of wisdom below,” 40 evidenced also by scientific and technological discoveries and advances;

A manifestation and propagation of the mystical teachings of the Torah; 41

“In the time that Moshiach will awaken, many signs and miracles will occur in the world.” 42
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29 . Pesachim 54b; Midrash Tehilim 9:2. See Zohar Chadash, Bereishit, 8a.
30 . Midrash Tehilim 45:3. See Ma'amarei Admur Hazaken-Ethalech, p. 103 f.; and Besha'ah Shehik-dimu-5672, vol. I:p. 551; relating this to the principle (Midrash Tehilim 22:4; Zohar II:46a ) that the darkest moments of the night are immediately before daybreak. Cf. Zohar I:170a. For this analogy see also the comment of R. Elijah, the Vilna Gaon, cited in Even Shelemah, ch. 11:5.
31 . Sotah 49b
32 . Sanhedrin 97a; Shir Rabba 2:29.
33 . Sanhedrin 98a
34 . Bereishit Rabba 42:4. Note Pesikta Rabaty 37:2 (ed. Friedmann, ch. 36)!
35 . Sanhedrin 98b
36 . Ibid. See also Zohar II:7a ff.
37 . Sanhedrin 98b
38 . Sanhedrin 97a; Shir Rabba 2:29.
39 . Ibid.
40 . Zohar I:117a
41 . Zohar I:118a. See Zohar Chadash, Tikunim, 96c; and Mayanei Hayeshu'ah, I:2. Cf. below, note 84. Note also Igeret Teyman, ch. 3, that prophecy shall be restored to Israel, prior to the coming of Moshiach.
42 . Zohar II:8a

The Greatest Test of Faith in History!

Some twenty-seven hundred and thirty years ago, one of the most dramatic events in Jewish history took place atop Mount Carmel, in northern Israel.

The people of Israel were torn, between their allegiance to G-d; and the dominating Baal culture, espoused by King Ahab and his queen, Jezebel. The prophet Elijah challenged Ahab, and the "prophets" of the pagan gods Baal and Aseirah; to a contest before the entire nation.
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Rabbi DovBer, [1] the Maggid of Mezeritch:

Just prior to the coming of Moshiach, the contest of the "Two Bullocks" will again take place.

Again, the people of Israel will be polarized between faith in G-d and the prevailing "gods." Again, a lone prophet of G-d, will challenge the many and the powerful. Again, a nation will await a sign from Above, as to where to place their loyalty.

The showdown atop Mount Carmel will repeat itself, but with one significant difference: this time, the fire will fall on the side of the Baal.

This time, the prophet of G-d will be ignored, while a fire from heaven will endorse the prophets of Baal.

This time, those who call upon the true G-d of Israel will be mocked and derided, as their cries go unheeded, and their prayers unanswered.

Just prior to the coming of Moshiach, the Jewish people will face the greatest test of faith in history.

Those who will persist with their faith in G-d and His prophets despite all, will merit to bring the complete and ultimate redemption.
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1 Leader of the Chassidic movement in the years 1761-1772.