Segulah to Speed Up Moshiach: Learning About Geulah

As has been spoken about recently as regards a special increase in learning the subjects of Geulah and Moshiach – not (only) as a segula to speed up and bring close the coming of Moshiach and the Geulah, but rather (also and) mainly in order to begin to “live” with the subjects of Moshiach and Geulah, “to live with the times” of the days of Moshiach, by way of the intellect becoming filled and imbued with understanding and grasp of the subjects of Moshiach and Geulah as they are in Torah, and from the intellect it spreads out and imbues also the feelings in the heart, until it reaches the actual behavior in thought, speech and action in a way that suits this special time, when we are standing on the doorstep of the Geulah, and we are pointing with a finger that “here, this one (Melech Hamoshiach) is coming”.

And we can add as an explanation the need and the special quality of learning Torah on the subjects of Moshiach and Geulah and the building of the third Beis Hamikdash as entryway and beginning to the days of Moshiach – even though our sages said that Moshiach comes “when attention is diverted” (b’hesech hada’as), this is not a contradiction, G-d forbid, to thought and contemplation in a way of “knowledge” (daas) (“the he connects his daas with a very firm and strong knot and immerses his thoughts with strength” [Tanya end of ch. 3]) in the subjects of Moshiach and Geulah [and first of all the thought and the contemplation to know and to recognize that we are standing at the entrance to the days of Moshiach, “here this one is coming”, since all the appointed times [for Moshiach’s coming] have passed, and they have already done tshuva, and they have completed all the matters of avodah to perfection […] – because “hesech hada’as” means “above da’as”, namely, that after this subject imbues his da’as (through thought and contemplation, etc.), then for him this becomes in a way that is above his da’as (and thus diverted from it).

[…] We see that it is difficult to become imbued with the recognition and the feeling that we are standing on the edge of the days of Moshiach mamash to the degree that they will start to “live” with the subjects of Moshiach and Geulah. […] the recommendation [to overcome this] is – through learning Torah on the subjects of Moshiach and Geulah, because it is in the power of the Torah (the wisdom of the Holy One blessed be He which is above the world) to change a person’s nature, that even if his feelings are still, G-d forbid, outside of the realm of the Geulah (since he still didn’t go out of his internal state of golus), then through learning the Torah on the subjects of the Geulah he is elevated to a state of Geulah, and he starts to live with the subjects of the Geulah, amidst knowledge and recognition and feeling that “behold, he is coming”.

Sicha of the Rebbe, Parshas Balak, 5751

Beginning with the study of Moshiach and Geulah...

As regards actual action – “the action is the main thing”: Publicizing in every single place that we are standing at the end and completion of our deeds and our avodah, and at the beginning of the period of the collecting the reward, “the salary of tzaddikim”, and as befits this there must be the avodah as well in matters that are relevant to the days of Moshiach, beginning with the study of the Torah in the subjects of Moshiach and Geulah and the Bais Hamikdash[…]

Sicha of the Rebbe, Parshas Ki Seitze, 5751

Prepare for Moshiach by Learning About Moshiach

The simple intention is that from the Kinus Hashluchim must come good resolutions as to how each shliach needs to prepare himself and to prepare all the Jews in his place and in his city, etc., to greet Moshiach Tzidkeinu, by his explaining the subject of Moshiach, as explained in the written Torah and the oral Torah, in a way that it can be accepted by every single one according to his intellect and understanding, including and especially—by learning the subjects of Moshiach and Geulah in a way of wisdom, understanding, and knowledge. And being that this is the avodah of this time, thus it is understood that this is relevant to every Jew, without any exceptions.

(Sicha of the Rebbe, Parshas Chayei Sara, 5752)