The essential point in the life of every Jew and that of the Jewish people
as a whole throughout all the generations has been: "All the days of your
life to bring about the days of Moshiach." This requires
extra emphasis in this generation and in our times, as mentioned frequently
of late, that all aspects have been completed and we need only greet
our righteous Moshiach in actuality.
'"All the days of your life" means every moment of a person's life, day or
night, awake or asleep, for he is still alive then through his breathing
("All that breathes praises G-d," and "with each and every breath a person
breathes..."), which is necessary every moment (unlike eating
and drinking). And "all the days of your life to bring about the days of
Moshiach" means that his life (every instant of it) is bringing the days
of Moshiach. That is, a Jew does not limit himself only to those times when
he thinks or speaks or does something to bring Moshiach. Rather the essence
of his life ("your life") is to bring the days of Moshiach.
'In more detail:
The concept of "All the days of your life to bring about the days of Moshiach"
expresses that immediately when the essence of the soul awakens (thus revealing
the essence, and only the essence, of its existence), it feels in the very
air it breathes the concept of Moshiach, the air of Moshiach,
or in the words of our Sages of blessed memory, "the spirit of King
It can be suggested that the "air (spirit) of Moshiach" is even higher than
"the light of Moshiach," because the light of Moshiach
indicates the revelation of Moshiach through his actions (such
as "he will fight the wars of G-d" until "he is victorious,"
etc.). However the air of Moshiach indicates the essence (the very
life) of Moshiach. That is, [this refers to] the revelation of his
existence (from his earlier status as a leader) as the
King Moshiach. And after the revelation of his existence (air that
is incomparable to the light of Moshiach) begins the revelation that all
can see through his activity (light of Moshiach).
Accordingly, it can be understood that the main innovation in the coming
of Moshiach is the revelation of his existence ("I found Dovid
my servant"), because all the details that follow (his public
revelation through his activities to redeem Israel, and everything concerned
with the days of Moshiach) come as a consequence of the revelation
of his existence, and are included in it.
'In terms of the practical relevance - "Action is the main
thing" - is that every Jew needs to increase with additional
strength and vigor the concept that "all the days of your life to bring about
the days of Moshiach." His entire existence, immediately upon awakening from
his sleep, is penetrated with the life of Moshiach (for this is the essence
of the existence of every Jew, the Moshiach within him).
'And may it be G-d's Will and this is main thing - that at the beginning
of the month of Kislev, the month of Redemption, there should come in reality
and visibly the true and complete Redemption, the beginning of Redemption
and its completion, through our righteous Moshiach. "A king from the house
of Dovid will arise..." until "He will perfect the world to serve G-d in
unity, as it says 'then I will turn to the nations, etc., to
serve Him together.'"
This is also alluded to in the conclusion of the Haftarah of the past week...
the Haftarah of the past week concluded with the pronouncement, "Let my
lord King Dovid live forever." This refers to the eternality
of the kingship of Dovid that was continued through the kingship of Shlomo
and which will be completed by the king Moshiach who is "from the House of
Dovid and the seed of Shlomo." - The content of that declaration
is the revelation of the existence of the king Moshiach.
And through this and after this comes his revelation to the eyes of everyone
through his activities, etc.
(From the talk of Wednesday night, Parshas Toldos, First Day of
Rosh Chodesh Kislev, and Shabbos Parshas Toldos, 2 Kislev 5752)
1. Brochos 12, end of second side - in the Mishneh.
2. Tehillim at the end. Bereishis Rabba chapter 14:9. Devarim
Rabba chapter 2:37.
3. Bereishis Rabba chapter 2:4. Chapter 8:1.
4. Zohar section 3 34:b. Explained in Likkutei Levi Yitzchak
on the Zohar, section 3, p. 219 ff.
5. Rambam, Hilchos Melachim, end of chapter 11.
6. "From those that come from the descendants of Dovid and still have rulership
in exile... for example Rabbeinu HaKodesh" (Chiddushei Aggados of the
Maharsha to Sanhedrin 98:b).
7. Tehillim 89:21. [The Hebrew word for existence - metziyus -
and that for found - matzah - have the same three letter root (Mem, Tzadik,
Aleph) and are thus etymologically related. Translator's note.]
8. Avos, chapter 1, Mishneh 17.
9. Zephaniah 3:9.
10. Rambam, Hilchos Melachim, end of chapter 11.
11. Melachim Aleph (I Kings) 1:31.
12. Sefer HaMitzvos of the Rambam, negative commandment 362. Rambam's
Commentary on the Mishneh Sanhedrin, beginning of Perek Chelek, principle
12. Iggeres Teiman.