The Body will Animate the Soul

When Mashiach comes, the body will see Divinity with palpable sense-perception. The physical eye will see the light and the Divine life-force which are the essence of every created thing.... In our times, the nefesh is the mashpia, the fount of spiritual energy, and the body receives its life-force from it; that is to say, gashmiyus is the recipient of the benefactions of ruchniyus. When Mashiach comes, however, the body will be the benefactor.

At that time, the true standing of gashmiyus will become apparent. It will become apparent that the source from which gashmiyus comes into being is Atzmus, the essential Being, as it were, of the Creator. Thus the Alter Rebbe speaks of1 “the very core and Essence of the Emanator, Whose Being is of His Essence, and Who is not, heaven forfend, brought into being by some other cause (ilah) preceding Himself. It is therefore in His power and ability alone to create something (yesh) out of absolute naught (ayin) and nothingness.”

Likkutei Dibburim, Vol. I, p. 153 (and in English translation: Vol. II, pp. 16-18)

Every Organ — A Mitzvah

As the Rebbe Rashab writes in a maamar, when Mashiach comes everyone will manifestly see how the life-force that animates the organs of the body stems from Divinity. It will then be seen that every individual organ lives from the Divine life-force that is drawn into it by the fulfillment of the particular mitzvah which relates to that organ. For, as is well known,2 the 248 positive commandments correspond to the 248 bodily organs.

From a talk of the Rebbe on Shabbos Parshas Shemini, 5713 [1953]

May We Never Be Shamed

When Mashiach comes, and Divinity will be revealed, people will feel shame over the entire duration of this world — a world in which man was vested in physical and material things and was an entity which existed in seeming separateness from Divinity.

It is concerning this that we pray,3 “May we never be put to shame or disgrace.”

Sefer HaMaamarim 5680 [1920], p. 130

New Objectives in Divine Service

In time to come, when the labors of disencumbering and elevating the Divine sparks4 hidden in the material world have been completed, and evil will have been separated from good, people will engage in the study of Torah and in the observance of the commandments not in order to extract the sparks, but in order to bring about the consummation of more sublime yichudim — “unions” or “marriages” of Sefiros — in order to call forth more sublime lights.

(As for the statement of our Sages that5 “the commandments will be abrogated in the future,” this refers to the era of the Resurrection of the Dead, not to the days of Mashiach, which precede the Resurrection.)

This is why Torah study will then be mainly directed also to the pnimiyus — the innermost, mystical depths — of the commandments, and their hidden reasons. The revealed aspects of the Torah, however, will be manifest and known to every Jew, by an innate and unforgotten knowledge.... It is also possible, and indeed probable, that people will know all the fundamentals of the revealed plane of the Torah from the pnimiyus of the Torah,... and will therefore not need to occupy themselves with the revealed plane at all.

Iggeres HaKodesh, Epistle 26. (See Lessons In Tanya, Vol. V, pp. 152-5.)

Consummate Divine Service (i)

At the time of Mashiach, the commandments will be observed with the utmost perfection. As the Rambam writes,6 “In his days, all the statutes will be reinstituted as in former times.”

Yet it is self-evident that the perfection of that era will transcend even the perfection attained while the Beis HaMikdash stood. (This is true even of those periods, such as the reign of Shlomo HaMelech, during which foreign powers did not inhibit religious observance.) For that era will see the fulfillment7 of the prophetic promise,8 “I shall remove the heart of stone from your flesh.” It is thus obvious that the commandments will then be observed with superior refinement.

Likkutei Sichos, Vol. XXVII, p. 249

Consummate Divine Service (ii)

In the time of the Beis HaMikdash the service of G‑d was not yet perfect; this is waiting for the days of Mashiach. As we say in our prayers,9 “There [i.e., in the Third Beis HaMikdash] we will offer to You our obligatory accordance with the command of Your will.” This implies that the sacrifices offered in the Beis HaMikdash in former ages were not yet completely “in accordance with the command of Your will.”

Why should this be so?

Concerning the sacrifices it is written,10 אדם כי יקריב — “If a man should offer....” Significantly, the word here translated “man” is a commendatory epithet — adam, which implies someone reflecting11 “the image of G‑d.” (Indeed, concerning all the commandments it is written,12 “These are the commandments which a man (adam) should do.”) It is thus clear that during the time of the Beis HaMikdash a sacrifice could not be offered with the utmost perfection, for since even the kind of man who may be described as adam is handicapped by bodily desires, he is not clearly superior to an animal,13 and how can an animal offer an animal as a sacrifice? — except that the sacrificial service rectified this situation somewhat, by virtue of the revelation of Divinity in the Beis HaMikdash.

Things will be different in time to come, when every Jew will be truly worthy of the title adam, and will then be able to fully satisfy the requirement, “If a man (adam) should offer....”

Derech Chayim, p. 194

Consummate Divine Service (iii)


The sacrificial service cannot be carried out during the time of exile. Even though15 “the prayer services were instituted to correspond to the daily sacrifices,” this substitute cannot quite be described as being155 “in accordance with the command of Your will,” for, as we say in our prayers,155 “There [i.e., in the Third Beis HaMikdash] we will offer to You our obligatory accordance with the command of Your will.”

Now this is puzzling. Surely serving G‑d through prayer, which takes place in the soul of man, is more elevated than the sacrificial service, whose arena is the soul of animals. Why, then, should the sacrificial service be singled out as being “in accordance with the command of Your will”?

The explanation is, that during the time of exile man does not have the capacity to elevate a corporeal animal to G‑d; for since he himself is still bound below, how can he elevate the animal? This will change, however, in the days of Mashiach, concerning whom it is written,16 ירום ונשא וגבה מאד — “He shall be exalted and extolled, and very lofty.” The letters that comprise the final word מאד may be rearranged to spell אדם. In the days of Mashiach, then, Jews will attain such a pinnacle of refinement that they will be worthy of the appellation adam, signifying man at his loftiest. And having reached that level, we will be able to elevate even a corporeal animal.

Torah Or, Vayechi, p. 46b

Tomorrow — To Receive Their Reward


A classic question asks: How can G‑d delay giving the reward of the Jewish people until the days of Mashiach and the subsequent World of Resurrection (the latter era being the major time of reward)? Does the Torah not safeguard the rights of the day-laborer with the commandment,18 ביומו תתן שכרו — “You shall give him his payment on its day”?

By way of explanation: The ultimate purpose for which the universe was created is that19 “The Holy One, blessed be He, desired to have a dwelling place in the lower worlds.” This means20 that the Divine light should illuminate there without cover or concealment. Such a state is brought about by the endeavors of the Jewish people at refining the materiality of the material world and by the drawing down of Divine light into the world. Ultimately, the cumulative avodah of all the generations results in the transformation of the world into a dwelling place for G‑d.

This process of refinement will culminate in future time, when21 “the glory of G‑d will be revealed, and all flesh together will see,” and G‑d will22 “reveal [Himself] in the majesty of [His] glorious might,” and23 “the glory of G‑d will fill the whole world.”

The work of the Jewish people over all the generations is thus one single unit of employment, so to speak, whose objective is to transform the world into a dwelling place for G‑d. Moreover, it could even be argued that in this role the Jewish people are not subject to the law governing the employment of a “hired laborer,” but should rather be regarded as a “contractor”. That is to say, G‑d entrusted them with His world — and with the task of transforming it into a dwelling place for Himself.

At any rate, the reward to be given in the World to Come is a comprehensive and collective remuneration to the Jewish people for their work — and it will fall due as soon as this work is completed.

Likkutei Sichos, Vol. XXIX, p. 138

Material Rewards

The Sages describe at great length the material prosperity which awaits us in future time. For example,24 “A sapling will yield fruit on the very day it is planted”; or,25 “In the days to come, the Land of Israel will give forth delicacies and fine woolen garments.”

In the days of Mashiach, however, when26 “the occupation of the entire world will be solely to know G‑d,” what value will anyone place on any such worldly delights?

By way of resolution: When material rewards are bestowed for the service of G‑d, this gives expression to the fact that His Torah is not merely one of many particular components in a man’s life; rather,27 “He is your life and the length of your days.” And since the Torah is a man’s entire being and vitality, it benefits all his affairs, material as well as spiritual.

Nevertheless, even when the service of G‑d gives rise to material well-being, this does not come about easily, but results from exertion; moreover, it is not instantaneous: the harvest lags behind the planting. This is so, because though the Torah may indeed be engraved within an individual, it does not permeate his innermost essence to the extent that engraved letters are one with the stone in which they are engraved. The same is true of the reward for one’s divine service: Since one’s material things are not utterly united with their spiritual source, which is the flow of Divine life-force, one’s materiality does not serve as a fit receptor for this life-force.

In the days of Mashiach, by contrast, a man’s divine service will be engraved within him through and through. And when the Torah thus constitutes a man’s entire essence, it permeates and acts upon all his faculties and affairs; indeed, on everything in the world. At that time, therefore, there will be no interval between one’s action and the growth it engenders. Rather, the flow of Divine beneficence will be bestowed immediately, for materiality will be utterly united with its root and source — the Word of G‑d.

Likkutei Sichos, Shabbos Parshas Behar-Bechukosai, 5751 [1991]

Moshe Rabbeinu as Kohen Gadol

In time to come, the Levites will become Kohanim.28 It thus appears probable that Moshe Rabbeinu, a Levite, will then serve as Kohen Gadol.29

Or HaTorah, Shmos, p. 1586

Shemoneh Esreh

As explained in Chassidus,30 in future time the Shemoneh Esreh will be recited aloud.

Something in the way of a source for this may be observed in a phrase from the Zohar on a verse that speaks of the plea of Mother Rachel,31 קול ברמה נשמע — “A voice is heard in Ramah....” The latter word is not only a place name: it also allows the phrase to be translated as, “A voice is heard aloud....” And on this phrase the Zohar comments,32 “This alludes to the World to Come.”

From a talk of the Rebbe on Shabbos Parshas Vayigash, 5746 [1985]

Mayim Acharonim

Once at a Yom-Tov meal at which the Rebbe Rayatz presided, mayim acharonim was brought to the table in a silver container.

The Rebbe demurred, and recounted the following exchange.

The Mitteler Rebbe once asked his father, the Alter Rebbe: “What will be the function of mayim acharonim in future time, after the fulfillment of the prophetic promise,33 ‘I shall remove the spirit of impurity from the earth’?”

Replied the Alter Rebbe: “At that time, its function will relate to those who engaged in worldly matters in purity.”

“When that time comes,” concluded the Rebbe Rayatz, “it will be appropriate to bring mayim acharonim to the table in a silver container.”

Sefer HaSichos 5702 [1942], p. 92

No Unwitting Sins

In time to come the Evil Inclination will cease to exist; as it is written,179 “I shall remove the spirit of impurity from the earth.” Indeed, so manifest will the glory of G‑d then be throughout the entire world, that a mere fig will cry out in protest if it is about to be picked on Shabbos.34 It is thus clear that it will be impossible to sin in such circumstances, even unwittingly — just as a small child never puts his hand into the fire, nor does an animal jump into a fire.

Likkutei Sichos, Vol. XXV, p. 263

Spontaneous Prayer

A group of chassidim were once sitting together at a comradely farbrengen, drinking in the words of a couple of hoary chassidim who recalled the days of the Rebbe Maharash and even of the Tzemach Tzedek. The informal discussion came to consider the question, How will the world look when Mashiach comes?

One of the elder chassidim said: “When Mashiach comes, a Jew will get up in the morning to get ready to pray — and his prayers will well forth spontaneously. Throughout the day likewise, every spare moment will be utilized for the study of Torah and for the service of G‑d. And everything will come so naturally and simply, without any effort.”

Transmitted by oral tradition