"Publicize that we have a prophet in our generation"

When a person has the merits and individual perfection required of a prophet, and he performs signs and wonders -- as we saw and see continually in the fulfillment of the blessings of the leader of our generation, the Previous Rebbe -- "we do not believe in him only because of the sign [he performed]..., but because of the commandment which Moshe gave in the Torah."

Furthermore, "A prophet about whom another prophet testifies that he is a prophet (as is the case with the Previous Rebbe, and is continued in the next generation through his disciples), he is accepted as a prophet and requires no investigation." He has to be obeyed immediately "even before he performs a sign." "It is forbidden to disparage or criticize his prophecy saying that it is perhaps not true." There is a specific negative commandment forbidding us to test a prophet more than necessary. After it has become known that he is a prophet, the people should believe in him, and they should not disparage or criticize him. Their belief should not be in the prophet as an individual, but as a messenger charged with communicating the words of G-d.

This concept has to be publicized to everyone in this generation. It must be made known that we have merited that G-d has chosen and appointed a person who of himself is far greater than the people of his generation, to serve as a judge, adviser, and prophet to the generation. He will grant rulings and advice in connection with the service of the Jews and indeed, of all the people of this generation, in all matters of the Torah and its mitzvos, and in their general day to day behavior, allowing them to "know Him in all your ways," so that "all your actions should be for the sake of Heaven." Surely, this includes the fundamental prophecy "To Redemption immediately," for "Behold Mashiach is coming."

Sicha of the Rebbe, Parshas Shoftim, 5751

Tshuva: Become a New Entity

Lubavitcher Rebbe, Shir Hama'alos Mima'amakim 5748

There are two levels of tshuva: the inyan of tshuva and the mehus of tshuva. The inyan of tshuva is on specific things, and even if the tshuva is not for a sin or an aveira, it nevertheless reflects going to a higher level in his divine service, that he proceeds and increases in the completeness of his divine service until this matter is as it should be, and in this way he perfects all the areas of his divine service until all of his divine service corresponds to what is expected of him.

But the mahus of tshuva is that from his present spiritual state and spiritual condition he goes up to a higher level, which is a new spiritual state and spiritual condition which is completley incomparable to his where he was before this. That is to say that he goes up to a state and condition that is not comparable at all, to such a degree that one cannot use the terms "higher" or "lower" with regards to his previous condition because it is completely irrelevant to try to compare them, insofar as he has become a new reality which [did not evolve from his previous condition but rather] came into being truly from nothing.

First Israel is redeemed and then they do tshuva

Mitteler Rebbe, Al-Tatzer

...[Hashem] placed a limit to the darkness of Klipas Noga and as a consequence a spirit from above will come and be drawn down upon us, and if so even if Yisroel does not do tshuva, as soon as they are redeemed everyone will do tshuva as a consequence...

Moshe Rabbeinu Did Enter the Land

Even though Moshe Rabbeinu, a"h, did not enter the lower Eretz Yisroel [Eretz Hatachtona] which is physical, he did enter into the Supernal Eretz Yisroel [Eretz HaElyona] during his lifetime, as explained in the Zohar...because he was "ish haElokim"...

Shelah, parshas V'Eschanan

True and Complete Geulah: Every Jew Who Ever Lived

The Redemption is commonly described as "the true and complete Redemption."

"Complete" implies that it encompasses every element of existence and includes every single Jew.

Herein lies one of the differences between the Future Redemption and the previous redemptions in our history. In the exodus from Egypt, the Jews who were not found worthy of being redeemed died in the plague of darkness. Similarly, in the return to Zion led by Ezra, the majority of the Jewish people remained in Babylon. In contrast, the Future Redemption will include all the members of our people: every single Jew will leave the exile.

(In an expanded sense, the Redemption will also affect those Jews who have not yet been born, for their birth will be hastened, and it will also affect the souls of the previous generations who will arise in the Resurrection of the Dead.)

Sicha of the Rebbe, Night Following the Eleventh of Menachem Av, 5751