Editing Yemos Hamoshiach

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'''Yemos HaMoshiach''' ('''The Days of Moshiach''') is a general term for the period when a king from the House of David will come, redeem the Jewish people and the entire world, build the Beis HaMikdash in Yerushalayim, gather all Jews to Eretz Yisroel, and restore the kingdom of David. The savior is called Melech HaMoshiach (King Messiah) based on the custom of anointing kings with the anointing oil. In the sources, additional events are mentioned that will occur during Yemos HaMoshiach, such as the announcement of redemption by Eliyahu HaNavi, the war of Gog and Magog, and Techiyas HaMeisim (resurrection of the dead). Some will occur before the coming of Moshiach, some after or during his coming, but it is not clear exactly when and how this will happen.

== Definition of the Time and Its Source ==
Yemos HaMoshiach is the time of the future redemption that will come through the redeemer called "Moshiach." During this time, the exile will end and the subjugation of Israel will be abolished, and the kingdom of the House of David will be restored to its former glory, and the Beis HaMikdash will be built. In halacha, Yemos HaMoshiach is mentioned regarding the time when the fulfillment of mitzvos will be complete, because all the laws that only apply when the Beis HaMikdash exists, or when all inhabitants of Eretz Yisroel are in it, and were suspended during the exile, will return to practice (and some will have their laws changed, through special teachings).

The prophecy about this time is written in the Torah regarding the redemption of Israel and the ingathering of the dispersed of Israel:<blockquote>"And Hashem your G-d will return your captivity and have mercy on you, and will return and gather you from all the peoples, where Hashem your G-d has scattered you. If your outcasts be at the ends of the heavens, from there will Hashem your G-d gather you, and from there will He take you. And Hashem your G-d will bring you into the land which your fathers possessed, and you shall possess it; and He will do you good, and multiply you above your fathers." — Devarim 30:3-5</blockquote>Also regarding the return of kingship, the prophecy is found in the Torah in the prophecy of Moshe Rabbeinu. In Parshas Balaam, he prophesied that in the future a king will arise who will lead the Jewish people and rule over all nations:<blockquote>"I shall see him, but not now; I shall behold him, but not nigh; there shall step forth a star out of Yaakov, and a scepter shall rise out of Israel, and shall smite through the corners of Moav, and break down all the sons of Shes. And Edom shall be a possession, Seir also shall be a possession of his enemies; while Israel does valiantly." — Bamidbar 24:17-18</blockquote>Although Yemos HaMoshiach themselves are not Techiyas HaMeisim. Sometimes in the Torah Yemos HaMoshiach are mentioned together with Techiyas HaMeisim, thus they interpreted the verse: "And the Tirshasa said to them that they should not eat of the most holy things, till there stood up a kohen with Urim and with Tummim," "which is like a person saying to his friend until the dead are resurrected and Moshiach ben David comes." Similarly, Yemos HaMoshiach are sometimes referred to as "Olam Haba" (the World to Come), or are mentioned in contrast to Olam Hazeh (this world), or in contrast to Olam Haba. Sometimes Yemos HaMoshiach are called by the term "L'asid Lavo" (in the future to come), and sometimes this title is said about the time after Yemos HaMoshiach.

== Changing Nature in the Days of Moshiach ==
The belief in the Days of Moshiach is that of a good and perfect future, supernatural or almost supernatural, which will come after a turbulent period of revolutions in the world. There exists a disagreement between several poskim and commentators in defining the state of the Days of Moshiach as a natural or supernatural event. Part of the discussion in the definition also revolves around certain details about the figure of Moshiach and the events surrounding his coming, which are also disputed as to whether they will occur naturally or miraculously.

The Rambam believes in his book that there will be no change in the world's natural order, and these are his words:<blockquote>"One should not think that in the Days of Moshiach anything from the natural order of the world will be nullified, or that there will be any innovation in the act of Creation, rather the world will continue according to its natural order. And that which is stated in Isaiah 'The wolf will dwell with the lamb, and the leopard will lie down with the young goat' is a metaphor and riddle. The meaning is that Israel will dwell securely with the wicked gentiles who are compared to wolves and leopards, as it is said 'a wolf from the plains will plunder them and a leopard watches over their cities,' and they will all return to the true religion and will not steal or destroy, but will eat permissible food peacefully with Israel, as it is said 'and the lion, like cattle, will eat straw.' Similarly, all such statements regarding Moshiach are metaphors, and in the Days of King Moshiach everyone will know what each metaphor was referring to and what they hinted at. The Sages said: There is no difference between this world and the Days of Moshiach except for the subjugation to other kingdoms alone."</blockquote>The Raavad challenged the Rambam, based on the verse "I will rid the land of wild beasts" which indicates a change in the world's nature, and therefore according to his approach, there will be a change in the world's nature in the Days of Moshiach.

The Radbaz distinguished between the Land of Israel and other lands, from the verse "They will not harm or destroy on all My holy mountain, for the earth will be filled". He learned that in the Land of Israel there will be a change in the world's nature, but not abroad.

Rabbi Meir Gabai wrote in his book Avodat HaKodesh that the state of the world in the Days of Moshiach will be as it was during the six days of Creation.

The Rambam also describes the world in this period:<blockquote>"And in that time there will be neither famine nor war, neither jealousy nor competition. For good things will flow in abundance and all delicacies will be as common as dust. The occupation of the entire world will be solely to know Hashem. Therefore, the Jews will be great sages and know the hidden matters, and they will attain knowledge of their Creator according to the capacity of man, as it is stated 'For the earth will be filled with the knowledge of Hashem as the waters cover the sea.'"</blockquote>

====== Two General Periods ======
However, the Rebbe explains that in truth, even those who hold that there will be no change in the world's nature, even according to them this will only be in the first period. While in the second period of the Days of Moshiach, there will be drastic changes, the main one being the resurrection of the dead, and likewise in Iggeret Teiman the Rambam writes that Moshiach performs signs and wonders, referring to the second period of the Days of Moshiach, after the period of "the world continues according to its natural order." But even in the first period, several prophecies will be fulfilled, such as non-fruit bearing trees in the Land of Israel producing fruit.

The Rebbe explains that the first period is not necessary, and it depends on the actions of the Jewish people: if they are in a state of "they merited," the second period will arrive immediately.

Therefore, the second period must also come, since in the first period the Jewish people will fulfill Torah and mitzvot completely, and will reach a state of "they merited" - and then they will merit the second period.

Based on the innovation that there are two periods in the Days of Moshiach, the Rebbe resolves many contradictory Gemaras and Midrashim, for example, whether the Temple will be built by human hands or by Heaven, and more.

Although the Rambam did not explicitly write about the second period in his book, the Rebbe finds a hint to this in the final law, where in the last two chapters the Rambam speaks about the complete knowledge of the Creator that will exist in the future from the human perspective, but that the world itself will be completely nullified to Hashem, this will only be in the second period. And to this the Rambam alludes in the final law, that from the world's own perspective there will not be relevant hunger or war, and therefore the nature of the world is to know Hashem, because "the earth will be filled with the knowledge of Hashem as the waters cover the sea," meaning the world becomes covered and nullified from its existence through the revelation of G-dliness that will be then.

====== Two Periods in the Revelation of Godliness ======
Expanded concepts – '''Techiyat HaMeitim (Resurrection of the Dead), Olam Haba (World to Come), Dirah BaTachtonim (Dwelling in the Lower Realms).'''

There are differences between the revelations that will be revealed in the first period and the revelations in the second period:

* In the nullification effect they will have on the world:

There are two ways in which Godliness is revealed in the world: a) The world exists as a reality unto itself without connection to Godliness, except that we have refined this reality and Godliness is revealed throughout the world. However, the world still remains a reality unto itself. b) It is revealed that the world is not a reality unto itself at all, and its entire creation was only for the sake of Godliness.

This is the difference between the two periods: In the first period, there will only be a revelation of Godliness in the world with no existence opposing Godliness. However, the world will still remain a reality unto itself, and therefore "the world will continue according to its natural order." In contrast, in the second period, the inner essence of the world will be revealed—that the world was only created for the revelation of Hashem, and consequently, the world is not a reality unto itself at all. As a result, the world will not remain as an independent reality; it will be nullified from its existence, and there will be a "change in the natural order of the world."

* In how created beings perceive these revelations, and consequently in the degree to which these revelations become integrated with the world:

In the first period, the revelation of Godliness will be in the form of seeing—but through intellectual vision. In contrast, in the second period, the revelation will be in the form of tangible, physical sight.

The explanation is: Even when revelation comes through seeing, as long as it is only intellectual vision, it does not become one with the person. The proof: if someone raises objections to a particular understanding, this understanding will be weakened for the person. Therefore, in the first period, when the revelation will be through intellectual vision—meaning an understanding that does not become one with the person or become his actual reality—the world's reality will still not change, and "the world will continue according to its natural order."

In contrast, in the second period, it will be in the form of tangible sight, and when a person sees something with his eyes, no questions will change the truth of the matter for him because it has truly become one with the person and has become part of the person's reality. Thus, when this is the level of revelation that will exist in the world—the revelation penetrates and becomes one reality with the world, affects the world, and changes its parameters. Consequently, there will be a "change in the natural order of the world."

* In the level of revelation: The revelation in the first period is the revelation of the Infinite Light (Ohr Ein Sof) that shone before the Tzimtzum (contraction). In the second period, a new revelation will be revealed—the Essential Concealment (He'elem Ha'atzmi) that was not revealed even before the Tzimtzum.

== The Days of Moshiach in Chassidic Teachings ==

==== Dwelling in the Lower Realms ====
The Alter Rebbe writes in his Tanya that '''Yemot HaMoshiach''' (the Messianic Era) is not merely a period of reward payment as is commonly believed, but also the completion of a spiritual process occurring in the world. Therefore, it is the reason and purpose for which the world was created. And so he writes:<blockquote>"It is known that the Messianic Era, particularly when the dead will be resurrected, is the ultimate purpose and perfection of the creation of this world, for which it was created in the first place." — Tanya Chapter 36</blockquote>The Talmudic statement: "Rabbi Yochanan said the world was created only for Moshiach" can serve as an earlier source for this idea.

The process leading to the Messianic Era, explains the Alter Rebbe, is gradual. Our material world, where spiritual darkness prevails causing the Creator's lack of feeling "at home" so to speak, will be adapted to become a "dwelling" worthy for G-d to dwell in. This is like the upper-spiritual world where all angels and souls recognize the divine reality and behave according to G-d's will, therefore there He feels "at home" since no one acts against His will.

==== The Importance of Mitzvot Versus Torah ====
During exile, it was established in the Talmud that Torah study is more important than performing a mitzvah in cases where the mitzvah is not specifically incumbent upon him and can be performed by others: "Once Rabbi Tarfon and the Elders were reclining in the upper chamber of Beit Natzeh in Lod. This question was asked before them: Is study greater or action greater? Rabbi Tarfon answered saying: Action is greater. Rabbi Akiva answered saying: Study is greater. Everyone answered and said: Study is greater - for it leads to action." Meaning: Study is more important because without it we would not know how to fulfill the mitzvot.

The Alter Rebbe innovates that "all this is specifically now. But in the future to come, it will be reversed - the mitzvot will be higher than Torah, and action will be greater than study." The explanation for this change is deep and lengthy, but in essence: Torah study and mitzvah observance are meant to connect a person to the divine will and wisdom. When a person studies Torah, he connects to holiness through his intellect and understanding, and when a person performs mitzvot - his connection is through his power of action.

The power of understanding is a much more internal and valuable faculty than the power of action, and therefore when a person connects to holiness through it - the connection is deeper and higher. This is the inner meaning of the determination "study is greater": learning creates a more important and elevated connection. However, in the future, the soul level that motivates a Jew to perform mitzvot with complete acceptance of the yoke will be revealed - a level that is more internal than the power of understanding. For the soul's movement to obey unquestioningly and meticulously every divine command, even without understanding its logic - stems from the essence of the Jewish soul being connected to the Holy One, blessed be He, Himself in a uniquely wonderful way that has no equal. Today, indeed, this attachment is hidden and concealed - but in the future it will be revealed in all its glory, and then the importance of "action" will be elevated above "study."

== Understanding Torah in the Days of Moshiach ==
Understanding the Torah in the Days of Moshiach will also depend on levels. The Rebbe proves this from what is said about the future: "They shall all know Me, from the smallest of them to the greatest of them" (Jeremiah 31:33). This proves that even then there will be those called "small" in knowledge and those called "great."

However, of course, the "small ones" will be called so only relative to the great ones of that time. But compared to the Torah scholars of today, even the smallest among them will be incomparably "great," because then even the simplest Jews will rise to enormous levels of Torah knowledge.

(A similar example that smallness is a relative definition can be brought from what is described in Tractate Shabbat (3b), that even giants in Torah can be in a given state "too small" to discuss certain tractates, and then it is better to turn to rabbis who master them better than they do.)

However, one might question from the first part of the mentioned verse: "No longer will they teach one another or say to each other" - which means that everyone will know the Torah well and will not need the help of others.

The Rebbe responds that only "Him" - the Holy One, blessed be He, Himself - everyone will grasp and recognize to the same extent. But in general knowledge of Torah, there will indeed be small and great, and the small will need to be helped by the great. In another way, the Rebbe explains that at lower levels of knowledge of Hashem in the Days of Moshiach, they will not need learning from another, but to rise to higher levels, they will be helped with assistance from the Rav.

Regarding assistance and help in understanding the Torah, it is interesting to note the Rebbe's conclusion regarding authors of books from among the great Jewish scholars, based on the words of Rabbi Yonatan Eybeschutz: "The spirit of Hashem stirred within them to direct their tongue to halacha without the writer's intention, and Hashem's desire succeeded through them." From these words it emerges that there can be true subtleties of understanding in the works of great Jewish scholars that the authors themselves are not aware of, and others, greater than they, will reveal these to them! And just as, for example, in the written Torah there are matters that even Moses himself needs help from the Holy One, blessed be He, to understand. The Rebbe connects this fact to the idea that Moshiach will teach Torah to all of Israel, including Moses and the Patriarchs.

==== The Learning Format in the Days of Moshiach ====
Expanded entry – [[Moshiach's Torah - Torosoh Shel Moshiach|Moshiach's Torah]]

The learning format in the Days of Moshiach will be different from learning during exile. The physical eyes will be refined and will absorb intellectual concepts through sight, thus drastically shortening learning time, and all students learning from King Moshiach will be able to learn the material simultaneously with uniformity.

Evidence of such learning in the past was told by [[the Arizal]]. It happened to him one Shabbat that during a half-hour sleep, he received supernal Torah secrets from above that would require sixty or eighty years to reveal through speech or writing.

== See Also ==
* [[Ikvata D'Meshicha]]
* Prayer in the Days of Moshiach
* Mount Sinai in the Days of Moshiach

== Further Reading ==

* Avraham Baruch Yitzchak Gerlitzky, The Days of Moshiach in Halacha - Studies and clarifications on the topics of Redemption and the Days of Moshiach according to Halacha, 5768 (2008).
* Menachem Ziegelboim, To Truly Believe that the Redemption Will Happen Today, Beit Moshiach Weekly, Issue 1356 pages 14-18 (5783/2023)

=== External Links ===

* Rambam - '''The Laws of Kings and Their Wars Chapter 11 Law 1 and onward. Explanation and details of the laws of King Moshiach and the Messianic Era according to Halacha.'''
* Addition to Chapter 36 by Rabbi Chaim Levi Yitzchak Ginzburg, Pnini HaTanya website
* Rabbi Sandy Wilschansky, '''Two Periods in the Days of Moshiach • The Purpose of Moshiach'''
* All articles on the topic of Geulah and Moshiach on the Geulah website
* These are the proofs for the existence of Moshiach and the coming of the Geulah on the Geulah website
* All information about: Ingathering of the Exiles on the Geulah website
* Study / The Role of King Moshiach on the Geulah website
* Money on trees? It's a reality! on the Geulah website
* The Revolution of Geulah: How our lives will change forever on the Geulah website
* Prophecies of Geulah - Literal or metaphorical? on the Geulah website
* The innovations that will occur in the Geulah in the realm of vegetation on the Geulah website
* Death - The expiration date on the Geulah website
* Are we close to eliminating gender separation in public spaces? on the Geulah website
* Stones in service of Moshiach on the Geulah website
* Laughing in the streets of Jerusalem on the Geulah website

[[category:Moshiach topics]]