The period before the coming of Moshiach is called “Ikveta d’Meshicha.” This term is drawn from the Mishnah at the end of Tractate Sotah, which describes the days preceding the Redemption.
The name of this period reflects its two contradictory aspects: On the one hand, “Ikveta” comes from the word eikev (heel)—the lowest, most inferior part of the body, a part that is dull, coarse, and lacking sensitivity. On the other hand, “Ikveta d’Meshicha” can also mean “the footsteps of Moshiach”—a time in which we begin to hear the approaching footsteps of our righteous Redeemer.
A Period of Contrasts
From examining our sources, we find that this period is characterized by two contradictory processes: On one hand, it marks the beginning of preparation for the Redemption, while on the other, it is a time of extreme difficulty—a period of spiritual and moral decline, and also of painful and intense suffering.
It is in this very time that the inner dimension of Torah—Chassidut—began to be revealed, representing a glimmer of the light of Moshiach’s Torah. And yet, simultaneously, it is a period of tremendous hardship, both physical and spiritual.
This duality is described in detail by our Sages, who gave us clear signs by which to recognize this era. These signs include moral degradation, breakdown of governmental and social systems, a decline in Torah study, a rise in heresy, widespread despair, soaring living costs, and severe physical suffering that will afflict the Jewish people—to the point that some of the Talmudic sages said: “Let him (Moshiach) come, but I do not wish to see him.”
How can one and the same period contain these two opposites? The Rebbe explains that there is a deep inner connection between the highest and lowest levels, between the head and the heel, between the end of the process and its beginning.
Precisely because this is a time of spiritual lowliness—a doubled and redoubled darkness—we can begin to hear the footsteps of Moshiach. The spiritual darkness that prevails in the world, and the suffering of the Jewish people, prevent us from serving G-d with our usual strengths, and instead require us to reveal our inner power of mesirat nefesh (self-sacrifice). This power becomes the vessel for the highest revelation—the light of Moshiach.
One Movement from G-d
The Rebbe has expressed on numerous occasions: based on all the signs, it is clear that “behold—he (Moshiach) is coming,” and that all necessary tasks that the Jewish people had to complete have already been accomplished. The only thing missing is a single movement from G-d to take the Jewish people out of exile and bring them to the Holy Land.
And yet, the Redemption has not yet come, and the great cry is raised: “Ad Matai?!” – “Until when?!” But it is precisely this cry that arouses G-d to bring the Redemption, and the Third Temple, which will be a fusion of the First and Second Temples—a blend of all forms of perfection.
Therefore, the Third Temple will be eternal, just as the Redemption will be a final and everlasting Redemption, never to be followed by exile again.
Adapted from Rabbi Menachem Brod, Sichat HaShevua
It Will Not be Long
As we draw closer to the coming of Moshiach, the negative signs of Ikveta d’Meshicha (the footsteps of Moshiach) intensify. This was written by the Chafetz Chaim in his book Shem Olam, Sha’ar HaHitchazkut, chapter 12:
“We see in our time that all the signs mentioned in Perek Chelek regarding the Redemption have been fulfilled... Therefore, we must surely strengthen our trust and expect the redemption soon. And although we cannot know the exact time... from the severity of the suffering, we can know and recognize that it will not be long.”
