Very recently, in the last few weeks, we have spoken of and strongly emphasized the necessity that each and every Jew to do everything dependent on him to actually bring our righteous Moshiach immediately,

מְדֻבָּר וּמֻדְגָּשׁ בְּיוֹתֵר בַּזְּמַן הָאַחֲרוֹן מַמָּשׁ עַל-דְּבַר הַצֹּרֶךְ בִּפְעוּלָתוֹ שֶׁל כָּל-אֶחָד-וְאֶחָד מִיִּשְׂרָאֵל לַעֲשׂוֹת כָּל הַתָּלוּי בּוֹ לְהָבִיא אֶת מָשִׁיחַ צִדְקֵנוּ בְּפֹעַל מַמָּשׁ תֵּכֶף וּמִיָּד מַמָּשׁ,

The reason for this added emphasis in recent weeks is because “all the kitzin have passed” at the conclusion of the month of Nissan of this year, the year “in which I will show you wonders” — 5751. 

– כֵּיוָן שֶׁבְּיָמֵינוּ אֵלֶּה מַמָּשׁ (עִם סִיּוּמוֹ שֶׁל חֹדֶשׁ נִיסָן דְּהָיֹה תְּהֵא שְׁנַת אַרְאֶנּוּ נִפְלָאוֹת) “כָּלוּ כָּל הַקִיצִין”

The term ketz, in the sense of a specific end-time designated for the coming of Moshiach, is mentioned in the scriptures in the last verse of the book of Daniel, after a certain calculation of that time: “You will now go to the end of your life, and you will rest and then arise to receive your lot along with the other righteous men at the end of days.”

Now, the Hebrew word for days, ימים, is usually spelled with a final mem. Here, it is spelled with a final nun, reading as קץ הימין, which can also mean “the right side.”  The Zohar and Midrash, based on this, teach that there are indeed two aspects to a ketz:  

1. “The end of days,” which refers to the time when the exile will end.

(“קֵץ הַיָּמִים”

This aspect is associated to the left side which kabbalistically represents the side of evil.

2. “The end of the right side,” which refers to the time the Redemption will begin.

 וְ”קֵץ הַיָּמִין”)

This refers to Malchus of Atzilus, the last of the ten holy sefiros which are called “the right side.” While being the last, in holiness there is a principle that “the end is wedged into the beginning.” Thus the end, the ketz, also is the start of a new and greater spiritual revelation.

This is meant in the most literal sense, [in addition to the fact that “all the end-times have passed” already in the times of the Gemara.] 

כִּפְשׁוּטוֹ מַמָּשׁ, [נוֹסָף לְכָךְ שֶׁבִּזְמַן הַגְּמָרָא כְּבָר “כָּלוּ כָּל הַקִיצִין” (סנהדרין צז, ב)]

It is therefore certain that Moshiach is immediately about to arrive, when each and every individual will be able to point with his finger and say, using the scriptural phrase “Behold! He — the King Moshiach — has come.”

וּבְוַדַּאי שֶׁתֵּכֶף וּמִיָּד בָּא מָשִׁיחַ צִדְקֵנוּ, וְכָל-אֶחָד-וְאֶחָד מַרְאֶה בְּאֶצְבָּעוֹ וְאוֹמֵר “הִנֵּה זֶה (מֶלֶךְ הַמָּשִׁיחַ) בָּא”,

 This Hebrew phrase uses the word בָּא, which can mean both “is coming” and “has come.”  We will use the past tense, connoting that he already came in the moment before this one.

שֶׁכְּבָר בָּא (בְּלָשׁוֹן עָבַר) בָּרֶגַע שֶׁלִּפְנֵי רֶגַע זֶה.

…מָשִׁיחַ נִמְצָא בָּעוֹלָם בִּזְמַן וּמְקוֹם הַגָּלוּת, וּבְמַצָּב שֶׁל גָּלוּת, שֶׁסּוֹבֵל תַּחֲלוּאֵי הַגָּלוּת

Secondly, the goal of that exodus was to go to the Holy Land (as Hashem promised through Moshe, “And I shall bring you to the land…”) and the same is true with this exodus from Russia.

[כְּהֶמְשֵׁךְ הַגְּמָרָא4 “אָמַר רַב אִי מִן חִיָּא הוּא כְּגוֹן רַבֵּינוּ הַקָּדוֹשׁ”, “אִם מָשִׁיחַ מֵאוֹתָן שֶׁחַיִּן עַכְשָׁו5 וַדַּאי הַיְנוּ רַבֵּינוּ הַקָּדוֹשׁ, דְּסוֹבֵל תַּחֲלוּאִים וְחָסִיד גָּמוּר הַוֵה”6],

This assistance to our Jewish brethren who just left (and are presently leaving), in this “exodus,” from the Russian “Mitzrayim” — in Hebrew this word also means confines and limitations —  includes a portion of the treasures from “Egypt” — the Iraqi reparations — as mentioned above, as well as funds from other nations.

וּמְצַפֶּה בְּקֹצֶר רוּחַ וּבְכִלְיוֹן עֵינַיִם7 לְהִתְגַּלוֹת (מֵהַהֶעֱלֵם בִּזְמַן וּמַצָּב הַגָּלוּת), דְּמֶלֶךְ הַמָּשִׁיחַ גּוֹאֵל אֶת יִשְׂרָאֵל בַּגְאוּלָה הָאֲמִתִּית וְהַשְׁלֵימָה שֶׁאֵין אַחֲרֶיהָ גָּלוּת,

This too is similar to the first Exodus from Egypt, when the Jews “despoiled Egypt,”  to the point “they were given things they didn’t even ask for,”  including treasured items!

… וְשָׁם9 (בְּהַתְחָלַת הַסּוּגְיָא): “דְּבֵי רַבִּי שֵׁילָא אַמְרֵי שִׁילֹה שְׁמוֹ, שֶׁנֶּאֱמַר עַד כִּי יָבוֹא שִׁילֹה,

…May Hashem help every Jew to obtain the  “eyes to see” — to have the awareness to notice the miracles;

 דְּבֵי רַבִּי יַנַּאי אַמְרֵי יִנוֹן שְׁמוֹ (כְּמוֹ יַנַּאי, כָּל אֶחָד הָיָה דּוֹרֵשׁ אַחַר שְׁמוֹ10), שֶׁנֶּאֱמַר יְהִי שְׁמוֹ לְעוֹלָם לִפְנֵי שֶׁמֶשׁ יִנוֹן שְׁמוֹ,

and (as a result) the “ears to hear” — “to hear” in Hebrew also means to understand;

 דְּבֵי רַבִּי חַנִינָה אַמְרֵי חַנִינָה שְׁמוֹ, שֶׁנֶּאֱמַר אֲשֶׁר לֹא אֶתֵּן לָכֶם חֲנִינָה,

and “a heart to know” — to acknowledge all these great open miracles taking place every day before our very eyes and the message they carry: the imminent arrival of Moshiach.

וְיֵשׁ אוֹמְרִים מְנַחֵם בֶּן חִזְקִיָּה11 שְׁמוֹ, שֶׁנֶּאֱמַר כִּי רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי”12.

Particularly since we stand after the “forty years” of being in the “desert of the nations” —  a term which is a reference to exile, when we were in  territory “unhabitatetd” by G-dliness which remains under the dominion of the “gentile nations.”

וַאֲנָן (חֲסִידִים) נַעֲנֵיהּ אַבַּתְרַיְיהוּ (בְּנוֹגֵעַ לְרַבּוֹתֵינוּ נְשִׂיאינוּ, וּבִפְרָט כְּבוֹד-קְדֻשַׁת מוֹרִי-וְחָמִי אַדְמוֹ”ר נְשִׂיא דוֹרֵנוּ) – יוֹסֵף שְׁמוֹ, שֶׁנֶּאֱמַר13 “יוֹסִיף אַדֹנָ-י שֵׁנִית יָדוֹ גוֹ’ וְאָסַף נִדְחֵי יִשְׂרָאֵל גוֹ’”, יִצְחָק שְׁמוֹ, שֶׁנֶּאֱמַר14 “אָז יְמָלֵּא שְׂחֹק פִּינוּ”.

Thus we can be in the process of Redemption, but still be in a situation the pasuk describes as “For forty years I quarreled with that generation,” ­— referring to the many instances when the Jews displayed distrust in Hashem while being in the desert.

Now, however, after “forty years,” we have already reached the next part of the verse — “they shall enter My resting place,” which refers to the Holy Land in which the Shechinah, the Divine presence, dwells. “My resting place” is also a reference to Jerusalem, Yerushalayim in Hebrew, which contains in it the word “Shalem – complete,” signifying a level of perfect tranquility which will be achieved at the true and complete Redemption.

אוּן מְ’הַאלְט שׁוֹיְן בַּא “יְבוֹאוּן אֶל מְנוּחָתִי”, אִין אֶרֶץ הַקֹּדֶשׁ וִירוּשָׁלַיִם בִּיז “שָׁלֵם”, שְׁלֵמוּת הַמְּנוּחָה – בַּגְּאֻלָּה הָאֲמִתִּית וְהַשְׁלֵימָה,

It is thereby understood that the Jewish people are already prepared for it and already have “a heart to know and eyes to see and ears to understand” and acknowledge the miraculous events unfolding around them, so much so that one is not ashamed to break out into in lively dance in the street!

אִיז פַארשְׁטַאנְדִיק, אַז אִידְן זַייְנֶען שׁוֹין דֶערְצוּ גְרֵייט, אוּן הָאבְּן שׁוֹיְן דֶעם “לֵב לָדַעַת וְעֵינַיִם לִרְאוֹת וְאׇזְנַיִם לִשְׁמֹעַ”

Just as was the case in the fortieth year after the exodus from Egypt, to which our redemption is likened to].

[אַזוֹי וִוי סְ’אִיז גֶעוֶוען בְּאַרְבָּעִים הַשָּׁנָה נָאךְ יְצִיאַת מִצְרַיִם, וָואס כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרַיִם אַרְאֶנּוּ נִפְלָאוֹת.]

The idea that we are in a generation of Moshiach has been a topic the Rebbe has spoken about frequently since the beginning of his leadership in 5751 (1951), 40 years before this period. This period, however, received even greater importance in this context. The Rebbe, in a footnote, perhaps explains this by making a connection to the “forty years” analogy mentioned above.

It should be noted that forty years have passed since the Histalkus (passing) of my saintly father-in-law, the Rebbe and subsequently, the Rebbe’s ascent to leadership, in the years 5710, as discussed many times.

וּלְהָעִיר שֶׁכְּבַר עָבְרוּ אַרְבָּעִים שָׁנָה מֵעֵת הִסְתַּלְּקוּת כ”ק מוֹרִי-חָמִי אַדְמוֹ”ר בִּשְׁנַת ה’שי”ת, כַּמְּדֻבָּר כַּמָּה פְּעָמִים.