It is well known that the revelation of the light which shined before the tzimtzum and the revelation of G‑d's hidden essence will both take place in the Era of the Redemption. That era will be comprised of two different periods.

This concept that there will be two periods in the Era of the Redemption enables us to resolve several seemingly conflicting Midrashic passages regarding this era. [For example,] it is stated, "In the Future, the Holy One, blessed be He, will make a feast for the righteous," (Baba Batra 75a); and it is said "The World to Come will have neither eating nor drinking." (Berachot 17a)

...a revelation of a level of pleasure that transcends mortal sensation…

The truth is that they are speaking about two separate periods. In the first stage, there will be a revelation of pleasure that can be sensed by ordinary mortal perception - a feast. This reflects the revelation of the light of the Ein Sof that shone previously. Afterwards, there will be a revelation of a level of pleasure that transcends mortal sensation; this reflects the revelation of the hiddenness of G‑d's very essence.

In general, these two periods can be explained as reflecting the differences between the Era of Mashiach, and the Era of Resurrection of the Dead, as reflected in our Sages' statement (Berachot 34b): "All the prophets prophesied only with regard to the Era of Mashiach, but with regard to the World to Come, one may apply the verse: "No eye saw, but Yours, O G‑d."1 (Isaiah 64:3)

Thus it is possible to say that in the Era of Mashiach, there will be a revelation of the light of the Ein Sof which was revealed before the tzimtzum, and in the World to Come (the Era of Resurrection) there will be revealed the level of Eden about which it is said: "No eye saw, but Yours, O G‑d," the hiddenness at G‑d's very essence.

Based on the above, it is possible to explain that the revelations of the Era of Mashiach are dependent on "our deeds", and those of the Era of the Resurrection are dependent on "our divine service". For the factor which brings about the reward for a mitzva is the mitzva itself (Tanya, ch. 37). Thus the mitzva, the divine service, must also reflect the reward, the divine energy which is drawn down as a result.

Accordingly, drawing down the revelation of the light of the Ein Sof which shone previously is accomplished by the efforts to reveal the true nature of the G‑dly soul, for this nature also existed previously. [These type of efforts are referred to by the term] "our deeds."

This brings about a totally new type of divine service

Drawing down the hiddenness at G‑d's very essence, which is a new light, is accomplished by the efforts which transcend even the nature of the G‑dly soul. This brings about a totally new type of divine service that did not exist even within the potential of the G‑dly soul. [These type of efforts are referred to by the term] "our service".

On this basis, we can understand the verse "And it shall come to pass that when you heed these ordinances, and you observe and perform them" (Deut. 7:12), which implies that the Jews will definitely observe the commandments. For it is definitely certain that G‑d's intent for a dwelling in the lower worlds will ultimately be realized.(See Midrash Tanchuma, parashat Naso, sec. 16; Bamidbar Rabba 13:6; Tanya, ch. 36.)

This will encompass both matters mentioned above:

  1. the revelation of the light of the Ein Sof which was revealed before the tzimtzum (the revelations of the Era of Mashiach)
  2. and the revelation of the hiddenness of G‑d's very essence (the revelations of the Era of the Resurrection)

Tzadikim are not affected by the darkness of the exile to the same degree…

These revelations are dependent on our deeds and our divine service. Concerning these, it is said: "free choice is granted to every person." (See the statements of the Rambam, Mishna Torah, Hilchot Teshuva, the beginning of ch. 7) Nevertheless, we have been promised, "None will ever be estranged from You" (Sam. II 14:14). 2 Every member of the Jewish people will fulfill the divine intent in "our deeds", laboring in the Torah and its mitzvot beyond the natural limits of the animal soul - and "our divine service", laboring in the Torah and its mitzvot beyond the natural limits of the G‑dly soul.

Thus we can understand the connection between the verse "And it shall come to pass…" and the era of "the footsteps of Mashiach". In that era, the promise that the Jews will certainly heed G‑d's commandments will be fulfilled. Moreover, the ultimate perfection of our divine service (which will broaden the spiritual horizons of even the G‑dly soul) will be achieved by refining the darkness of exile, and in particular, the darkness that characterized the era of "the footsteps of Mashiach".

Tzadikim are not affected by the darkness of the exile to the same degree. Certainly, they do not possess the advantage produced by the divine service of transforming sins into merits. Moreover, the advantage achieved through refining and perfecting the animal soul is not as powerful for them, for their animal soul is not as materially oriented, even before their divine service.

Thus, the manner in which the tzadikim refine the sparks of G‑dliness enclothed within the three impure kelipot is through challenges, and, more specifically, through actual mesirut nefesh [dedicating their entire bodily existence for the service of G‑d].

After several tzadikim were able to refine the sparks within the three impure kelipot through actual mesirut nefesh, the heights which they achieved are drawn down to their descendants [as implied by the continuation of the verse: "…and G‑d will safeguard…as He swore to your ancestors"]. This also includes those who studied their teachings, for students are also considered as sons. 3 Thus, challenges, and particularly challenges involving actual mesirut nefesh, will no longer be necessary. The only form of mesirut nefesh that will be necessary is mesirut haratzon, giving over one's will.

And they and the entire Jewish people will be able to carry out "our deeds and our divine service" amidst true tranquility and prosperity, with happiness and joy. We will merit the fulfillment of the prophecy "You who rest in the dust: 'Arise and sing.'" And then we will all proceed upright to our land with the coming of Mashiach, may this take place in the immediate future.

[Adapted by Eliyahu Touger from Sefer HaMa'amarim Melukat II, p 67; excerpted from "Anticipating the Redemption" Vol. II
(S.I.E., 1997), pp 65-69]