The Announcement of the Redemption:

Chapter 11

With respect to Gideon, we find that: "In his days[1] the Jewish people were in distress. The Holy One, Blessed be He, sought a person who would find merit in them. When He found Gideon to be meritorious, because he found merit in them, an angel immediately appeared to him, as it says: "And the angel of G-d appeared to him and said to him, 'Go with this power, with the power of the merit you have found in my children.'" "Said the Holy One, Blessed be He, it is within your capacity to find a defense for Israel. In your merit they shall be redeemed."[2]

...The merit which will hasten the Redemption is the following:

Even in the Talmudic era it has been said that "all the deadlines have passed."[3] Certainly now that we have endured a lengthy and arduous exile, the duration of which has exceeded [1],900 years, and he has still not arrived... And in regard to Teshuvah ("It depends only on Teshuvah[3]) [repentance, return, a prerequisite for Redemption], they have already done Teshuvah. Indeed, there is no Jewish person who has not entertained a thought of Teshuvah, (not just once, but) several times in the course of his lifetime. This [thought of Teshuvah] can transform "instantaneously"[4] a perfectly wicked person into a perfectly righteous individual, in accordance with the Talmudic ruling[5] that one who would betroth a woman "stipulating that I am a (perfectly[6]) righteous individual, even if he were previously a perfectly wicked person, she is betrothed, for perhaps he had a thought of teshuvah."

Considering the above, it is with utmost certainty that our righteous Moshiach must arrive here and now, immediately, [mamosh] in the most literal sense.

Now, this exercise of finding merit[7] in and of itself should suffice to bring about the Redemption. Moreover, in addition to the finding of merit, the imminence of Moshiach's arrival constitutes a definitive ruling issued by many rabbis and halachic authorities. Further, since Torah "is not in heaven,"[8] this ruling issued by the earthly courts "obligates," so to speak, and affords a unique privilege to, the heavenly courts. And so it will be confirmed!

* * *

In our day and age, after G-d has vented His rage with the destruction of the Holy Temple, and after all of "our deeds and actions throughout the duration of exile,"[9] and after all the decrees of oppression and persecution - may Hashem, indeed, shield us and protect us from them - the Jewish people have endured throughout the protracted and arduous final exile, particularly the Holocaust of the very last generation, the process of refinement and purification has, without any doubt, been achieved in full, "enough and even too much." Consequently, the [current{10}] "siege of the Babylonian king"[11] has acquired an exclusively positive connotation, one that is visibly and manifestly good, even to eyes of flesh. In the words of our sages:[12] The Holy One Blessed be He says to Israel, "My children have no fear. All that I have done[13] I have done exclusively for you... the time of your Redemption has arrived."

The emphasis of this generation - particularly this year, the year designated as "It shall be a year of wonders I will show him" - should be placed on the concept of G-d's support of those who have fallen,[14] to strengthen and encourage the Jewish people, emphasizing particularly the support and encouragement acquired through faith in the coming of Moshiach and the implicit trust that "behold he (our righteous Moshiach) is coming."[15] This should be accompanied with enhanced preparation for his arrival by way of teshuvah [repentance, return] and observance of Torah and mitzvos. In the words of the pronouncement of my sainted father-in-law - the leader of our generation: "immediate Teshuvah, immediate Redemption."[16] "Return, O, Israel, unto G-d your G-d; prepare yourselves and your family to greet our righteous Moshiach, who shall arrive soon, in the most literal sense."[17]

(From the talks of Shabbos Parshas Vayechi (and Asara b'Teves,
may it be transformed into joy) 5751)


1. Tanchuma, Shoftim 4.

2. Yalkut Shimoni, Shoftim 62.

3. Sanhedrin 97b.

4. Zohar I, 129, end side a.

5. Kiddushin 49b. Rambam, Hilchos Ishus, 8:5. Tur, Shulchan Aruch, Even HoEzer, 38:31.

6. Based on the version cited on Or Zarua 112.

7. [i.e., that we have already passed all the deadlines as well as satisfying the condition of Teshuvah. Translator's note.]

8. Netzavim, 30:12. See Bava Metzia 59b.

9. Tanya, beginning of chapter 37.

10. [The Hebrew term Samach, which means "besieged," can also be rendered "supported." This talk was delivered on the fast day Asara b'Teves (the Tenth of the month of Teves), the anniversary of the siege of Jerusalem by the Babylonian king. The Rebbe here is alluding to the threats of the modern day Babylonian dictator, which are actually the events which serve as preludes to the Redemption. Translator's note.]

11. Yechezkal 24:2.

12. Yalkut Shimoni, Yeshayahu 499.

13. This includes the efforts of the Babylonian King, who is merely an ax in the hands of the one who chops with it. [i.e. He is G-d's instrument.]

14 [The phrase íéìôåð êîåñ - "supports the falling" - is similar to the expression mentioned before - ìáá êìî êîñ - the Babylonian King besieged," which the Rebbe interpreted in a positive vein to mean that "he supported." Translator's note.]

15. Shir HaShirim 2:8. See Shir HaShirim Rabbah on this verse (2:8(b)).

16. In his Igros Kodesh, vol. 5, end of p. 361 ff., 377 ff., 408 ff. and in other places.

17. Hayom Yom - 15 Teves.

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