What characterizes our world is the constant struggle between good and evil. This also gives rise to the deep longing for the coming of Moshiach and the era of Redemption, in which evil will be removed from the earth and their will no longer be an evil inclination (yetzer hara).
However, evil was not created to harm us. There is a profound positive intent in the creation of evil: to allow for free choice. If evil did not exist in the world and only the path of goodness were presented to man, then choosing good would not be possible. True free will only exists when a person is faced with two options—the path of life and goodness, and the path of death and evil—so that he may freely choose good.
This raises a question: how can free choice exist in the days of Moshiach, when evil will be removed from the world?
Choosing Between Good and Bad
Chassidic teachings explain that in our current world, free will is expressed through the ability to choose between good and evil. For free will to exist in our current world, evil must exist. Without it, how could a person’s service of G-d be considered his own choice. In a reality where the evil inclination is absent and physical eyes can see G-d – could a person really choose against good in such a scenario?
This is the world we live in—a world defined by a constant war between good and evil, between holiness and the sitra achra (the “other side”). It is within this framework that our current free choice operates—to choose good over evil.
But when the world ascends to a higher level, in the days of Moshiach, free will itself will be expressed on a much loftier plane. The truth of free will exists even when there is no evil. In fact, it is then that the power of choice is revealed in its purest form.
The essence of free choice means a person performs an action without any external pressure, simply because he himself chooses to do so. Thus, true free choice is not actually dependent on the existence of evil, and it will exist even in the era of Moshiach, when the struggle between good and evil will come to an end.
Our True Desire
In the next stage, evil will be completely removed from the world and will cease to exist in any form. Evil will have finished its purpose, and only good will remain—as the sole reality. The Divine truth will reign supreme over all existence.
Then, free choice will rise to an incomparably higher level. Not a choice between good and evil, but a pure expression of the soul’s essential desire—uncompelled and untainted. Then it will be revealed that a Jew desires G-d not due to any external factors, but purely from the innate, essential will of his Divine soul.
A Jew will serve G-d not for any personal gain—not for reward, not for spiritual pleasure, not for basking in the radiance of the Divine Presence—but from the pure choice of the soul’s very essence. He will choose G-d simply because his Divine soul wants G-d—a desire that is pure, free of any calculations, reasons, constraints, or needs.
This is the meaning of free choice as it will exist in the era of Moshiach.
Adapted from Rabbi Menachem Brod, Sichat HaShevua
Constant Readiness
Rabbi Menachem Mendel of Vitebsk was so deeply filled with faith in the coming of Moshiach he anticipated his arrival every single day and every single hour. Each night, before going to sleep, he would place someone next to him—so that if the sound of Moshiach’s shofar were heard, he would be immediately awakened from his sleep.
Exactly That Way
Once, the Rebbe heard a chassid repeating the well-known saying: “At the time of Moshiach’s arrival, the tailor and the shoemaker will be working—and suddenly, he will be revealed.” The Rebbe responded: “Indeed, that’s exactly how it will be.”
