Unearned Love

Since the Beis HaMikdash was destroyed on account of undeserved hatred,1 this reason must be undone by means of unearned love — by loving every Jew without cause, even when one sees no apparent justification for loving him.

This is the inner meaning of the teaching of our Sages2 that “Pinchas is Eliyahu.” Pinchas epitomizes peace and unity, as in the Divine promise,3 “I hereby grant him My covenant of peace.” And it is this unity which will bring the Prophet Eliyahu, the harbinger of the Redemption.

Likkutei Sichos, Vol. II, p. 598

A Letter in a Sefer Torah

The obligation to write a Sefer Torah is the culmination of all the 613 mitzvos (as in the Sefer HaChinuch, mitzvah 613). It is thus clear that acquiring a letter in one of the universal Torah scrolls now being written hastens the culmination of the exile.

On this, see Ben Ish Chai on Parshas Bereishis, p. 7.

Likkutei Sichos, Vol. XXIV, p. 215


The Redemption will unify all of Israel, from the greatest to the smallest. For not a single Jew will remain in exile:4 “You, the Children of Israel, will be gathered in one by one.” Moreover, the multitudes who will then be gathered in are described collectively, in the singular:5 “A great congregation will return here.”

In preparation for this state, therefore, one should make every endeavor to unify all the different kinds of Jews, in a spirit of ahavas Yisrael, the love of a fellow Jew, and of achdus Yisrael, the unity of all Israel.

From a talk of the Rebbe Shlita on the eve of the Fifth Day of Sukkos, 5745 [1984]


Our Sages teach,6 “By virtue of faith, our forefathers were redeemed from Egypt.”

Our future Redemption will likewise come about by virtue of the fact that our people, disregarding the thick darkness of our present exile, believe firmly in the imminent coming of Mashiach.

Likkutei Sichos, Vol. III, p. 872

By Virtue of Pious Women

“By virtue of the pious women of that generation, our forefathers were redeemed from Egypt.”7

In the same way, the future Redemption will come about by virtue of the spiritual labors of Jewish women and girls.

We therefore see that the three particular mitzvos which have been entrusted to Jewish women and girls — lighting candles in honor of Shabbos and Yom-Tov, separating the tithe of challah from bread and baked goods, and the family purity laws — all involve needs which are basic to all of humanity, including gentiles (viz., light, food, and family life). It is the task of Jewish women and girls to ensure that these activities be undertaken in a distinctively Jewish manner, highlighting the connection of the candle-lighting with Shabbos and Yom-Tov; the kashrus of the family’s food and drink; and the purity of the family.

These labors constitute a preparation for the coming of Mashiach, when the very materiality of the world will be refined. As it is written concerning that era,8 “And all flesh will together see that the mouth of G‑d has spoken.”

Likkutei Sichos, Vol. XX, p. 227

Printing the Tanya

Since in the future Redemption not a single Jew will remain in exile, it is clear that the redemption of every individual Jew has a bearing on the Redemption of the entire House of Israel. It is thus our duty to work with every Jew to ensure that he will be ready for the Redemption.

This is accomplished by disseminating the Torah and especially its pnimiyus, its innermost and mystical dimension, wherever Jews are to be found, and wherever even only one single Jew is to be found.

Therefore, in order that the wellspring itself (and not merely the waters that derive from it) should reach the furthermost places (חוצה),9 the Tanya should be printed everywhere, for it is the Written Law10 of the teachings of Chassidus. The well-spring itself, the source of the life-giving waters, will thus be found in every such place.

From a talk of the Rebbe Shlita on Shabbos Parshas Terumah, 5744 [1984]

Directives for the Three Weeks

In the course of the Three Weeks of mourning for the destruction of the Beis HaMikdash, from the Fast of the Seventeenth of Tammuz until the Fast of Tishah BeAv:

(a) One should augment one’s Torah study and one’s contributions to tzedakah, in the spirit of the verse,11 ציון במשפט תפדה, ושביה בצדקה — “Zion will be redeemed through judgment, and those who return to her will be redeemed through charity.” (It is explained in the teachings of Chassidus12 that mishpat (“judgment”) alludes to the Torah, as in the phrase13 כמשפט הראשון, which Onkelos renders in Aramaic to mean, “according to the original law.”)

(b) Regular study sessions should be set up on the subject of the Beis HaMikdash, for our Sages teach14 that “G‑d esteems such study as if those involved were engaged in the construction of the Beis HaMikdash.”

(c) Charitable contributions should be set aside for the “little sanctuary”15 of our times — synagogues, batei midrash, yeshivos, and the like.

(d) On each of the Nine Days from Rosh Chodesh Menachem Av through Tishah BeAv, one should celebrate the completion (siyyum) of the study [of a Talmudic tractate, or the like].16 (This applies also to Tishah BeAv itself, when the siyyum marks the completion of one of the subjects whose study is permitted on that day.) On each such occasion, which should involve as many listeners as possible, mention should be made of the commandment of ahavas Yisrael, loving a fellow Jew,17 and of the giving of tzedakah.18

Likkutei Sichos, Vol. XVIII, p. 486, and Vol. XXIV, p. 336

The Dissemination of Yiddishkeit (i)

Concerning the generation which witnessed the destruction of the First Beis HaMikdash, our Sages teach19 that if they had held the Torah in esteem, the luminary within it would have restored them to the good path, and the Beis HaMikdash would not have been destroyed. The Sages teach elsewhere20 that the Second Beis HaMikdash was destroyed on account of undeserved hatred.

We are living in the generation which can hear the approaching footsteps of Mashiach, a stage by which21 “all the propitious final times for the coming of the Redemption have already passed, and the matter now depends only on repentance and the performance of good deeds.” At a time like this, particular effort should be invested in these two areas: (a) ahavas Yisrael, loving a fellow Jew; and (b) endearing the Torah and its mitzvos to the hearts of our brethren.

Both of these goals are attained simultaneously when one fosters the practice of Judaism among the broadest sectors of our people, for (a) there is no greater love than a loving endeavor to save one’s brother from the distress that would result from his misdeeds; and (b), how can one make the Torah more esteemed and more cherished than when one explains to one’s fellow Jews that the Torah is G‑d’s will and wisdom, that it remains eternal at all times and in places, and that through it G‑d has implanted within us the life of the World to Come!

From a letter of the Rebbe Shlita, in Likkutei Sichos, Vol. XIII, p. 291

The Dissemination of Yiddishkeit (ii)

The future Redemption will be complete: not a single Jew will remain in exile, neither physically nor spiritually.

This obliges every individual to exert himself in bringing our fellow Jews near to the Redeemer of Israel — to G‑d, the Giver of the Torah and its commandments. No one is free of this holy task, at least for a certain time every day, every week or every month. And the greater one’s aptitude in this task, the more time is one obliged to devote to it.

Igros Kodesh (Letters) of the Rebbe Shlita, Vol. XV, p. 29

The Dissemination of Yiddishkeit (iii)

The redemptions of the past were not complete: some of our people remained in physical or spiritual exile. In the case of the present exile, however, we have been promised a true and complete Redemption — both from external and from internal exile, from the exile of the body and from exile of the soul. Saving one more Jew from being overwhelmed by exile thus speeds the universal Redemption.

Igros Kodesh (Letters) of the Rebbe Shlita, Vol. XVIII, p. 498

The Dissemination of Yiddishkeit (iv)

The preparation best suited to bringing the Redemption nearer, is to undertake activities which anticipate the lifestyle of that era — “to perfect the world under the sovereignty of G‑d.”22 In plain words, this entails spreading the practice of Judaism, the study of the Torah and the fulfillment of its mitzvos, with ever-increasing radiance.

True, this is a mighty task, but at the same time it is likable work, and its success is certain.

From a letter of the Rebbe Shlita, in Likkutei Sichos, Vol. XXIII, p. 486

Ufaratzta: Bursting All Bounds

In our generation one should serve G‑d in the spirit of the Divine blessing to Yaakov Avinu,23 ופרצת — “And you shall spread forth vigorously, [westward, eastward, northward and southward].” [Or, as it is expressed in the Shema,24 בכל מאדך — “with all your might.” This will hasten the coming of Mashiach, concerning whom it is written (using the same root as in ופרצת),25 עלה הפורץ לפניהם — “The one who breaks through shall ascend before them.”

Likkutei Sichos, Vol. XX, p. 534

Early Impressions

Concerning the Days of Mashiach it is written,26 “I shall remove the spirit of impurity from the earth.” As the footsteps of Mashiach approach ever nearer, we should now enjoy a foretaste of the revelations which will be ours in future time, just as concerning Shabbos it is written,27 טועמיה חיים זכו — “Those who savor it shall merit eternal life,” a phrase which inspired the Friday afternoon custom (in certain circles) of tasting the delicacies prepared for Shabbos.

Accordingly, it would be advisable to use illustrations only of pure subjects. When choosing toys for infants, for example, one should buy only representations of kosher animals; only such illustrations should appear in the booklets that are prepared for the use of children; and so on.

Likkutei Sichos, Vol. XXV, p. 311

A Time to be Innovative

The Sages describe the Torah teachings of the Redemption by the phrase,28 תורה חדשה מאתי תצא — “A new Torah will come forth from Me,” a phrase which indicates not only addition but novelty. Now, all of materiality is simply an tangible echo of spiritual realities. Accordingly, this promised state of spiritual innovation will spontaneously give rise to the prophesied physical state in which there will be29 “new heavens and a new earth.”

In this spirit, our own actions and our own endeavors toward hastening the advent of the Redemption should likewise be innovative. Instead of being content with the mere accumulation of additional deeds from one day to the next, one’s avodah should be innovative and novel.30

From a talk of the Rebbe Shlita on Shabbos Parshas Balak, 5744 [1984]

Education (i)

Authentic and comprehensive Jewish education, education in a spirit of purity and sanctity,31 rules out sinfulness, which is the underlying reason for the exile. (As we say in our prayers,32 “Because of our sins we were exiled from our land.”) It is written, moreover,33 “From the mouths of babes and sucklings You have founded strength,... in order to still the enemy and the avenger.” On the word עז (“strength”) the Sages teach,34 “Oz alludes to the Torah.” [I.e., the words of Torah uttered by the mouths of babes and sucklings, silence Israel’s enemies.]

Furthermore, it is the Jewish boys and girls who are being educated in the path of the Torah and its commandments who are active — and who are also activating others — in bringing back those of our brethren who are temporarily distant from their Father in heaven. And, as the Rambam writes,35 “Israel will ultimately repent, and immediately be redeemed.”

From a letter of the Rebbe Shlita in Likkutei Sichos, Vol. XXII, p. 346

Education (ii)

Concerning the era of the Redemption it is written,36 “I shall pour My spirit upon your seed, and My blessing upon your offspring.” This plainly refers, quite literally, to one’s sons and daughters.

Hence, since all the revelations of the future depend on our present actions and divine service,37 propagating the Torah education of Jewish children becomes a matter of the utmost urgency.

From a talk of the Rebbe Shlita on Shabbos Parshas Vayikra, 5740 [1980]

Conquering the World

The Sages teach38 that the spiritual personality (so to speak) of the future Redemption will be male, and the “new song” of gratitude which celebrates it will accordingly be called a שיר חדש (using the male form) rather than a שירה חדשה (using the female form of the same phrase).

It is thus self-evident that the spiritual endeavors which will bring about the Redemption should likewise be “male” — characterized by vigor and courage, as in the phrase of the Gemara,39 “It is the way of a man to conquer.” Indeed, the entire world needs to be “conquered” vigorously, regardless of the various kinds of scoffers.

Likkutei Sichos, Vol. I, p. 238

Kashrus and Family Purity

When our forefathers were in the wilderness, on the eve of their entry into the Land of Israel, they were commanded to be vigilant with the kashrus of their vessels,40 and with the purity and sanctity of their family life.41

In our days, too, in these last days of exile, our generation should be particularly vigilant with these two mitzvos — with kashrus and with the laws of family purity — as a preparation for our entry into the Land of Israel together with our Righteous Mashiach.

Likkutei Sichos, Vol. XIII, p. 297

Torah Study (i)

The Zohar teaches42 that as a result of wasting opportunities for Torah study,43 “the day on which Mashiach [will redeem us] from this exile is postponed.” Through “mivtza Torah,”44 by studying both the revealed and the hidden dimensions of the Torah, this postponement can be revoked.

From a letter of the Rebbe Shlita in Likkutei Sichos, Vol. XII, p. 237

Torah Study (ii)

Describing the time after the coming of Mashiach, the Rambam writes that45 “in that era...the occupation of the whole world will be solely to know G‑d.” In the present, therefore, one should augment one’s study of the Torah, as a preparation, sampling and foretaste of this promised state.

From a talk of the Rebbe Shlita on Shabbos Parshas Noach, 5745 [1984]

The Study of Mishnayos

The Midrash teaches,46 “All these exiles will be gathered in only by virtue of the study of Mishnayos.”

Why specifically Mishnayos?

The Second Beis HaMikdash was destroyed because of undeserved hatred,47 while the First Beis HaMikdash was destroyed48 “because [the people of that generation] did not pronounce a blessing before they began their study of the Torah,” i.e., because they did not hold the Torah in due esteem. The study of Mishnayos helps to right both these wrongs.

As far as those who study Scripture are concerned, no particular effort has to made in the direction of unity, for there is no particular opportunity here for disagreement (inasmuch as such study is not directed toward determining practical legal decisions). And as far as its comprehension is concerned, this is not the prime consideration in the study of Scripture (for even one who does not understand what he is reading nevertheless pronounces the blessing over the study of Torah). There is likewise no particular need here to be frequently reminded of the Giver of the Torah by reciting the relevant blessing, because of the recurring reminders given by the phrase, “And G‑d said...,” “And G‑d spoke...,” and the like.

As far as the study of Gemara is concerned, every individual argues out the reasoning implicit in the Mishnah and articulates his own stand, according to the depth of his understanding. The underlying unity here between the various conflicting scholars is not readily observable.

The study of Mishnayos, however, is different. The Mishnah deals with practical halachic rulings which have to be understood, yet all sides acknowledge the truth of what it states, without dissent. (It is for this reason that49 “A judge who erred in citing a mishnah must adjudicate afresh.”) By all agreeing to one ruling, even though they are men of varied understanding, students of the Mishnah demonstrate that it is G‑d Who gave us His Torah — one Torah, for Israel, who are one people.

Teshuvos U’Biurim of the Rebbe Shlita, sec. 4

Studying About the Redemption (i)

Since our Righteous Mashiach is about to come, though he has not yet actually come, a final effort is required that will bring Mashiach. Every individual, man, woman and child, should increase his Torah study in subjects that concern the Redemption. This applies to the Written Law, and to the Oral Law — in the Gemara (especially in Tractate Sanhedrin and at the end of Tractate Sotah) and in the Midrashim, as well as (and especially) in the mystical dimension of the Torah, beginning with the Zohar, and particularly in the teachings of Chassidus.

This study should preferably be undertaken in groups of at least ten, for group study excites happiness, and increases the eager anticipation of the participants for the coming of Mashiach.

One should likewise upgrade one’s meticulous observance of the mitzvos, particularly the mitzvah of tzedakah,50 “which brings the Redemption near.”

It would be well to connect one’s additional contributions to tzedakah with one’s additional study of subjects connected with the Redemption, by making one’s increased contribution with the intent that it hasten the coming of the Redemption. This intention in itself then becomes part of one’s study of subjects connected with the Redemption — for this is a real and tangible study of the teaching of our Sages,543 “Great is tzedakah, for it brings the Redemption near.”

From a talk of the Rebbe Shlita on Shabbos Parshas Tazria-Metzora, 5751 [1991]

Studying About the Redemption (ii)

The above-described study is not only a segulah, a spiritual means of securing the speedy advent of Mashiach. Apart from this, and more importantly, it is a way of beginning to live one’s life in the mood of Mashiach and the Redemption — to “live with the times” of the Days of Mashiach — by having one’s mind permeated with an understanding of the concepts of Mashiach and Redemption that are in the Torah. From the mind, these concepts will then find their way into the heart as experienced emotions. Ultimately, they will then find expression in one’s actual conduct — in thought, word and deed — in a way that befits this unique era, in which we stand on the threshold of the Redemption.

From a talk of the Rebbe Shlita on Shabbos Parshas Balak, 5751 [1991]

Rejoicing in the Redemption

The story is told of one of the tzaddikim of Poland that when he was a little boy he asked his father for an apple but was refused.

“Baruch atah...Melech HaOlam, boreh pri haetz!” exclaimed the enterprising youngster.

His pious father could not possibly allow the blessing to have been recited in vain. Vanquished, he promptly handed him an apple.

In our situation, too: If the Jewish people begin now to rejoice already in the Redemption, out of absolute trust that G‑d will speedily send us Mashiach, this joy in itself will (as it were) compel our Father in heaven to fulfill His children’s wish and to redeem them from exile.

Needless to say, this is not a case of dechikas haketz, “forcing” the premature advent of the end of the exile,51 for here we are not speaking of “practical Kabbalah or the adjuration of angels or the like: we are simply speaking of serving G‑d with exuberant joy.

Likkutei Sichos, Vol. XX, p. 384


In our days the Redemption has to be hurried along, in the spirit of the prophetic promise,52 אחישנה — “I shall hasten it.”

Hence all the activities that are undertaken in preparation for the Redemption should be done in haste, for the above promise indicates not only priority (as opposed to postponement), but also speedy performance.

From a talk of the Rebbe Shlita on erev Rosh HaShanah, 5742 [1981]

Letters about the Redemption

It would be advisable that everyone publicize the teachings of famous Torah scholars concerning the obligation to hope for and anticipate and demand the coming of Mashiach. This can be done by sending a letter (including such quotations) to ten fellow Jews, with the suggestion and request that each of them send a copy of it to another ten Jews, and so on.

From a talk of the Rebbe Shlita on 7 MarCheshvan, 5746 [1985]

Action is Superior

A well-known debate in the Gemara53 considers whether study is the ultimate value (“talmud gadol”) or whether action is greater (“maaseh gadol”). It is explained in the teachings of Chassidus that even though the Gemara there concludes that in the present era study is superior,54 in future time the Halachah will determine that action is superior.

The fact that we are now standing on the threshold of the Redemption thus adds weight to the teaching of the Sages,55 המעשה הוא העיקר — “What matters most is practice.”

Until All the Souls are Born (i)

With every Jewish infant born, the Redemption is brought nearer. As our Sages teach,56 “[Mashiach] the son of David will not come until there are no souls left in the heavenly treasury.”

By doing our part in bringing souls down to this world, we will thus bring the Redemption nearer.

Likkutei Sichos, Vol. XXV, p. 37

Until All the Souls are Born (ii)

The ultimate intent underlying the creation of the world is that G‑d should have a dwelling place among mortals.57 So long as souls remain in heaven, this intent is not fulfilled: they must descend to this world, where the divine abode is situated. And when all the existing souls find their way below, this will bring about the coming of Mashiach, and the original desire for a dwelling place below will be fulfilled.

It therefore follows that the birth of a Jewish baby is not only a private cause for celebration for his parents and family: it is a cause for rejoicing in all the worlds, and for the entire Jewish people of all the generations. For they are all thirsting and yearning to arrive at their ultimate fulfillment, which is the coming of Mashiach — and every Jewish baby born brings the Redemption nearer.

From a talk of the Rebbe Shlita on Shabbos Parshas Bamidbar, 5717 [1957]

Until All the Souls are Born (iii)

The future Redemption is conditional specifically on the mitzvah to58be fruitful and multiply” (including also the “making of Jews” in a spiritual sense, by bringing them near to their Father in heaven). For, as the Rambam writes,59 “If one adds one soul to the Jewish people, it is as if he built a world.” And the complete fulfillment of this mitzvah on a universal level will make the construction of the world complete — with the revelation of G‑d’s sovereignty in the world in the future Redemption.

Though in a general sense all the revelations of that time depend on all our actions and our divine service throughout the course of the exile,60 it goes without saying that in a more specific sense the world will be built anew by the increased fulfillment of a mitzvah whose specific function is the building of the world.

Likkutei Sichos, Parshas Noach, 5748 [1987]

Halachic Decisions on the Redemption

“Since you engage in rendering halachic decisions, render a halachic decision (a psak) that our righteous Mashiach must come, and see to it that your decision is actually and immediately fulfilled. I am amazed that people are not roused to agitate about this.... May G‑d find you worthy of being one of those who will render the halachic decision on the coming of Mashiach!”

From the words of the Rebbe Shlita to Rabbi Yochanan Sofer, Av Beis Din and Rosh Yeshivah of Erloy, Adar II, 5749 [1989]

Tzedakah: Charity (i)

In these times, when the approaching footsteps of Mashiach are close upon us, the principal service of G‑d is the service of tzedakah; as our Sages taught,61 “Israel will be redeemed only by virtue of charity.” For at this time, when the footsteps of Mashiach are close upon us, “the Sukkah of David [i.e., the Divine Presence] has fallen” to a level of “feet” and “heels”, i.e., to the level of [the lowest of the worlds, which is known as the World of Action, the World of] Asiyah. For this reason, the way to cleave to the Divine Presence in our times, is through a corresponding category of action, namely, through the practice of charity.

And whoever sacrifices his impulse in this respect, and opens his hand and heart, ...will merit to62 “behold, Eye to eye, G‑d returning to Zion.”

Based on TanyaIggeres HaKodesh, Epistle 9

Tzedakah: Charity (ii)

The Second Beis HaMikdash was destroyed on account of undeserved hatred.63 It is therefore specifically by virtue of tzedakah that the Redemption will be brought about, for charity expresses the exact antithesis of undeserved hatred.

Or HaTorah on Chanukah, p. 624


It is stated in the teachings of Chassidus that the future Redemption will be brought about by virtue of divine service which observes the injunction,64 קדש עצמך במותר לך — “Sanctify yourself within that which is permitted to you.”

By way of explanation: The more sublime a beam of light, the more readily can it be obstructed by even the filmiest of curtains. Thus it is that65 “Concerning the conduct of a tzaddik, G‑d is punctilious to the extent of a hairsbreadth,” for the greater the tzaddik, the greater the consequence of even the merest detail.

So, too, here: As a prerequisite for the future divine revelation (which will surpass even the divine revelation at Sinai), even the subtlest “foreskin of the heart” must be removed66 — not only the spiritual insensitivity that draws one to forbidden matters, but even that which anchors one in the materiality of permitted matters, through excessive indulgence. And concerning this it is taught, “Sanctify yourself (קדש עצמך) within that which is permitted to you.”

The above observations can give us a new insight into a teaching of our Sages:67 “In future time, the tzaddikim...” (“and your people are all tzaddikim”68 ) “...will be addressed by the term קדוש (‘holy’), just as G‑d is.”

Likkutei Sichos, Vol. I, p. 256

The Seven Noachide Laws

The future Redemption will apply not only to Israel, but to the whole world as well. As we say in the Aleinu prayer,69 “...to perfect the world under the sovereignty of G‑d.”

In preparation for this Redemption, therefore, action needs to be taken so that the world at large will be ready for such a state. This is to be achieved through the efforts of the Jewish people to influence the nations of the world to conduct themselves in the spirit of the verse70 that states that G‑d “formed [the world] in order that it be settled” — in a civilized manner, through the observance of their seven mitzvos.

From a talk of the Rebbe Shlita on Shabbos Parshas Beshalach, 5743 [1983]

The Power of Joy

It is axiomatic in the teachings of Chassidus that “Joy bursts bounds.” To this we might add that joy bursts the bounds of exile and hastens the coming of Mashiach, concerning whom it is written,71 עלה הפורץ לפניהם — “The one who breaks through shall ascend before them.”

From a talk of the Rebbe Shlita on Shabbos Parshas Toldos, 5741 [1980]

The Observance of Shabbos

One of the activities forbidden on Shabbos is lifting (lit., “uprooting”) an object from the ground in a private domain, and then depositing it in a public domain. Examining this on a mystical level, the Tikkunei Zohar72 writes that whoever desecrates the Shabbos in this way causes the Jewish people to be uprooted from the Land of Israel (the “private domain”) and deposited in the Diaspora (the “public domain”).

From this it is clear that the conscientious observance of the laws of Shabbos (in this area among others) reverses the above process of uprooting and transplanting, and contributes to the ultimate return of our people to their Land.

Sefer HaSichos 5749 [1989], Vol. I, p. 143

The Tefillin of Rabbeinu Tam

The Zohar teaches73 that the tefillin whose component Biblical passages are arranged according to the order prescribed by Rabbeinu Tam,74 are related to the coming of Mashiach. Accordingly, especially since it has become common to put them on, it would be worthwhile and advisable that this custom become universal.

From a talk of the Rebbe Shlita on Purim, 5736 [1976]

Teshuvah: Repentance

“Israel will ultimately repent, and will immediately be redeemed.”75

The fact that the Redemption will come about specifically by virtue of repentance, is not so only in order that the sins that stand in its way should be erased. Rather, the very process of redemption itself requires the divine service of teshuvah. For in essence, teshuvah is an expression of a man’s innermost spiritual core, the yechidah within his soul. (This is what gives teshuvah the power to correct any blemishes which the manifest faculties of the soul may have sustained.) And by means of the avodah of teshuvah one elicits the advent of the Redemption, which in essence is the manifestation of the Divine yechidah — the manifestation of that sublime level of Divine light which transcends the graduated self-screening process by which it normally allows itself to be minimally perceived in this lowly world.76

Likkutei Sichos, Vol. IV, p. 1071