The Alter Rebbe writes in Tanya (ch. 37) that the “culminating fulfillment of the Messianic era and of the Resurrection . . .the revelation of the light of the blessed En Sof in this material world, all depends on our actions and service throughout the duration of the golus.”
Every Jew believes and awaits Moshiach; this is one of the principles of our faith in which all Jews are equal.
However, there is a variation in the extent to which one associates and connects his actions and divine service to the objective of bringing Moshiach.
One can learn Torah and perform mitzvos with the awareness that he is “planting” the seeds for Moshiach’s coming, but he may not feel that this necessarily relates directly to his Torah learning and performance of mitzvos. This is because: a) He is not learning and doing mitzvos with this in mind, and b) He doesn’t care if the Geulah won’t come so quickly, and for that matter, he can accept it coming even in a later generation, G-d forbid. This individual is satisfied with his Torah learning and performance of mitzvos, and he suffices with merely preparing the ground for the Geulah.
This is however, a wrong attitude:
The avodah of a Jew in golus has to be permeated with the constant anticipation and yearning for the Geulah, as expressed in the “Ani Maamin”: “I await his coming [every moment of] every day.”
A Jew must serve Hashem every day and all day: “I was created to serve my Maker” (sof Kiddushin). It follows that he must consciously focus his direction and relate all his actions to bringing and hastening the Geulah.
Moreover, this constant awareness of the Geulah, which must permeate our everyday avodah, is not merely that one’s avodah will bring the Geulah as something separate, in that the Geulah was caused and brought about through one’s avodah, but one must have the awareness that the coming Geulah complements, it is one with the avodah during the golus.
For the Geulah is the harvest; the completion of the avodah in golus.
This concept is also reflected in the words of our Sages [in numerous sources], for example: “Tayku” is an acronym for “Tishbi Yitarets Kushyos V’abayos” (Eliyahu HaTishbi will reconcile the remaining questions and complications); and “Moshiach will reveal the inner dimension of Torah” (Rashi, Shir HaShirim 1:2); etc. which indicate that the Geulah complements the Torah learning and mitzvah perforance of the golus.
Indeed, this is what the Rambam means when he writes that one must be “mechake l’biaso” (await his [Moshiach’s] coming). How does one actively “await” Moshiach?
One does this when his Torah learning and performance of mitzvos is permeated with the emunah (faith) that this brings the person and the entire world to its perfection in Torah learning, knowledge of Torah, and perfection in mitzvah performance, as well as the knowledge of the Creator. This is the way we can actively express “awaiting Moshiach.”
Since we are closer to the revelation of Moshiach, “awaiting his coming” becomes more compelling, critical and vital.
By focusing our direction, cognizantly and consciously associating our performance of Torah and mitzvos with the Geulah, and being aware thereof – this will hasten the Geulah through Moshiach tzidkeinu immediately.
(Likkutei Sichos vol. 22 p. 77)
