Introduction
In recent decades, the Lubavitcher Rebbe – הרבי מלך המשיח – repeatedly emphasized that we are living in the time of Ikveta d’Meshicha (the “footsteps of Moshiach”) and on the verge of the final Geula (Redemption)
He taught that world events and cultural shifts are not random; rather, they are signs of a world becoming refined and ready for Moshiach. Indeed, many global trends of our era – technological leaps, social transformations, spiritual awakenings, and historic geopolitical changes – can be understood as the unfolding of Geula through the lens of Torah and Chassidus. In the Rebbe’s view, these developments are fulfillments of ancient prophecies and fulfillments of his own prophetic statements that “the Era of Redemption is upon us”
The Rebbe urged us to “open our eyes” to see the Geula process in motion. In this research, we will explore key modern phenomena – from AI and the internet to feminism and the fall of the Iron Curtain – and examine how they may represent the dawning of redemption. All insights will be grounded in Torah sources (Tanach, Midrash, Talmud, Rambam, classical commentators, and sifrei Chassidus), with special emphasis on the Rebbe’s sichos (talks) and ma’amarim from 5751–5752 (1991–1992), when he explicitly addressed the nearness of Geula. The goal is to provide a comprehensive Torah perspective on contemporary events, in a format that could support the development of a sefer or booklet on this topic. Citations are given in Hebrew where possible, to facilitate authentic source-based study.
Technological Advances: “Wisdom Will Increase”
One of the most striking modern trends is the explosive growth of knowledge and technology. From the advent of the internet connecting the globe, to artificial intelligence and self-driving cars transforming daily life, the world has experienced an unprecedented leap in scientific understanding. Remarkably, this was foreseen in our sacred texts. The prophet Daniel describes that in the time of the ketz (end of days), “many shall run to and fro, and knowledge shall increase” (ירבו הדעת)
Even more explicitly, the holy Zohar predicted over 1,800 years ago that in the 600th year of the 6th millennium (around the year 5600, or 1840 CE) there would be a great opening of wisdom in the world – “יפתחו שערי החכמה למעלה ומעיינות החכמה למטה, והעולם יתוקן להיכנס אל האלף השביעי” – “the gates of wisdom above and the wellsprings of wisdom below will burst open, preparing the world to enter the seventh millennium”
This stunning prophecy aligns precisely with the timeline of the industrial and scientific revolutions in the 19th–20th centuries, and Chassidic teachings identify the “wisdom above” with the flood of Torah/Chassidus knowledge and the “wisdom below” with worldly scientific advancement
- Global Connectivity: Today’s technologies have effectively turned the world into a “global village,” enabling instantaneous communication across continents. The Rebbe often highlighted that these inventions are divine tools to spread holiness. For example, he noted that the idea of Moshiach teaching Torah to the entire world – once seemingly impossible – is now feasible via live broadcasts and the internet. Sages foretold that in the Messianic era, “the earth will be filled with the knowledge of Hashem as water covers the sea” (ויהיה מלאה הארץ דעה את ה’ כמים לים מכסים – Isaiah 11:9, cited by Rambam). Today’s communication networks allow wisdom to “cover” the world in real time, a clear precursor to this prophecy. (The image below – tangled yellow fiber-optic cables – symbolizes the global internet connecting humanity.)
- Increase of Knowledge: Not only information access, but the sheer growth of human knowledge has accelerated. Scientific discoveries from electricity to quantum physics have unveiled the underlying unity of creation – an idea the Zohar said would be revealed as part of Geula. Even the emergence of AI (artificial intelligence) can be seen as an aspect of this “bursting forth of wisdom.” While not explicitly mentioned by our sages, one might say AI reflects mankind tapping into chochma (wisdom) in creation at a new level, perhaps foreshadowing the vastly increased human intellect in Messianic times when “ישראל יהיו חכמים גדולים” (Israel will be very wise). The Rebbe encouraged that such innovations be used for good – for example, using computing power to enhance Torah learning and tzedakah efficiency – thereby sanctifying the “wellsprings of wisdom below.”
- Mastery over Nature: Technological advances have given humanity unprecedented control over the physical world, reducing toil and suffering. We can travel across the globe in hours and even delegate driving to autonomous cars. This calls to mind the Midrash that in the final redemption, “הקב”ה מגביה את ירושלים באויר” – God will raise Jerusalem in the air (Pesikta Rabbati 34) – interpreted by some to mean travel to Eretz Yisrael will be miraculously swift. Indeed, airplanes have already fulfilled the prophecy that “וּבְנֵי יִשְׂרָאֵל יוֹשְׁבִים עַל הֶעָבִים” – the exiles will return “on clouds”. Self-driving cars, similarly, hint at an era when mundane tasks are eased, freeing us to pursue spiritual goals. Rambam describes the Messianic age as a time when “there will be neither hunger nor war… and no competition, for bounty will be plentiful and all delights as common as dust” – allowing all people to devote themselves solely to knowing G‑d. We already see the beginnings of this: global food production and automation mean that hunger and drudgery are solvable problems, if humanity chooses to distribute resources ethically. The vast increase in material abundance and comfort is setting the stage for the shift from survival to spiritual pursuits, exactly as Rambam foresaw.
In the Rebbe’s talks of 5751–5752, he often pointed out these technological “wonders” as Nissim preparing the world for Geula. He cited the verse “כימי צאתך מארץ מצרים אראנו נפלאות” – “As in the days of your exodus from Egypt, I [G‑d] will show you wonders” (Micah 7:15) – explaining that the miracles of modern technology are part of those promised wonders
In one farbrengen, the Rebbe referred to the marvel that a Chassid in New York could speak and be heard simultaneously in Russia (via satellite broadcast) – a phenomenon unimaginable in earlier generations – as a taste of Moshiach’s times, when “all flesh will see together” the glory of Hashem (Isaiah 40:5)
Thus, our advances in science and tech are not a threat to faith; rather, they are the tools of Geula, given by Hashem to reveal His unity in creation and to facilitate the fulfillment of Torah prophecies.
Social Changes: A World Being Refined
The Elevation of Women and Family
The past century has witnessed dramatic changes in the social status of women – from the struggle for basic rights to the celebration of feminism and gender equality. Torah tradition teaches that the feminine role is destined to be uplifted in the time of Moshiach. The prophet Yirmiyahu already foretold: “נְקֵבָה תְסוֹבֵב גָּבֶר” – “a woman shall encircle (or surpass) a man” (Jeremiah 31:22), which Chazal interpret as a messianic prophecy of women’s prominence
Similarly, Mishlei (Proverbs 12:4) says “אֵשֶׁת־חַיִל עֲטֶרֶת בַּעְלָהּ” – “a woman of valor is the crown of her husband,” implying that the crown (highest level) in the future will belong to the feminine.
The Lubavitcher Rebbe explicitly applied these verses to our generation. He stated that we have entered a “new era, the days of Moshiach,” about which it is said “נקבה תסובב גבר” and “אשת חיל עטרת בעלה”. Unlike past generations, today women have the power to uplift and influence the world spiritually on par with men
The Rebbe taught that the inner spiritual source of womanhood (the sefirah of Malchut) is now being revealed – “הולך ומתגלה שורשה הגבוה של ספירת המלכות” – allowing women’s light to shine publicly and independently
We see this in practice: women serve as Torah scholars, community leaders, shluchos (emissaries), and are at the forefront of chinuch (education) and chessed. Far from the Torah opposing such progress, our sages said “בזכות נשים צדקניות נגאלו ישראל ממצרים, ובזכותן עתידין להיגאל” – “In the merit of righteous women Israel was redeemed from Egypt, and in their merit we are destined to be redeemed in the future”
The Exodus was only a foretaste; the final Geula will fully reveal the power and dignity of women.
The Rebbe often cited how Jewish women kept the faith in Egypt (e.g. Miriam encouraging the birth of Moshe) as the key to redemption, drawing a parallel to today: the renewed strength and voice of women in Judaism is a sign Mashiach’s arrival is imminent. In 5752, the Rebbe encouraged special gatherings of women to learn about Geula, suggesting that neshei Yisrael (Jewish women) have a unique role in “greeting Moshiach”. This emphasis reflects a broader spiritual truth: the world is moving from a dominance of the “masculine” (assertive, external force) to a balance where the “feminine” (nurturing, internal strength) is equally leading. Such a transformation was unimaginable a few centuries ago, yet today it is taken for granted – a strong indication that the messianic promise of “נקבה תסובב גבר” is unfolding before our eyes
Seeking Simplicity and Inner Meaning
Another notable cultural trend is the rise of minimalism and a rejection of material excess. Many people, especially in affluent societies, are turning away from consumerism, choosing simpler lifestyles with fewer possessions. Superficially, this might seem merely a secular social fad – but through the lens of Torah, we can see a deeper root. Chassidic teachings explain that as the Geula nears, the klipah (husk) of materialism loses its grip on the human soul. The neshama begins to crave meaning over indulgence. Our generation, blessed with unprecedented material wealth, has also felt a certain emptiness in materialism, leading many to seek a more purposeful, minimalist life. This reflects the prophetic ideal that in Messianic times, material luxuries will no longer entice us, being “מצויין כעפר” – as plentiful (and as insignificant) as dust
The world’s focus will shift from having to knowing. As Rambam writes, “לא יהיה עסק כל העולם אלא לדעת את ה’ בלבד” – “the entire occupation of the world will be solely to know Hashem”
Today’s minimalism trend can be seen as a precursor to that mindset. When people declutter their homes and lives, they often report feeling “free” to pursue what really matters. For some, that is artistic or personal growth; for others, it is spiritual exploration. Chazal teach that “מרבה נכסים מרבה דאגה” (more possessions bring more worry – Avot 2:7). In an age where over-consumption is the norm, the counter-movement of simplicity aligns with Torah values of histapkus (contentment with less) and focusing on the רוחניות (spirituality) rather than gashmiyus. The Geula is not about destroying the physical – it’s about elevating it. When a person chooses a simpler life to have more time for family, community, or Torah study, that person is living a taste of redemption.
Hand in hand with minimalism is a growing ethos of body positivity and acceptance of one’s G‑d-given physical form. Rather than obsessing over unrealistic beauty standards, society is slowly learning to appreciate the inherent dignity of every body. Here too, Torah sources foreshadow a time when the guf (body) will be valued as an instrument of holiness. Chassidus teaches that in the future Techiyat HaMeitim (Resurrection), the superiority of the body’s source will be revealed – “עתיד הגוף שיהיה בעיקר, והנשמה תיזון מן הגוף” (in the future, the body will be primary and the soul will be nourished by the body)
This cryptic teaching (from the Maggid of Mezritch) means that the physical world, once refined, will actually convey G‑dliness to the soul – the ultimate state of Dirah Betachtonim, Hashem’s dwelling in the lowest realm.
Already now, we see a shift in attitudes: people recognize that the physical self is a creation of Hashem not to be despised. The rise of body positivity – when kept within moral bounds of tzniut (modesty and dignity) – hints at the Geula state when shame and alienation from one’s body will be no more. As the Navi says, “ששון ושמחה ישיגו ונסו יגון ואנחה” – “Joy and gladness will overtake [them], and sorrow and sighing shall flee”
Many commentaries understand “sorrow and sighing” to include the inner pain and dissatisfaction people have within themselves. In Messianic times, inner conflict is resolved: the body and soul are in harmony, both serving Hashem joyfully. The current focus on mental health and self-acceptance (addressed in the next section) is closely related. In short, trends like minimalism and body-acceptance, which push back against materialistic and superficial values, are part of the world becoming more refined and Geula-ready, aligning with the dictum that “ונִגְלָה כְּבוֹד ה’ וְראוּ כָל־בָּשָׂר יַחְדָּו” – G‑d’s glory will be revealed and all flesh together will perceive it (Isaiah 40:5). “All flesh” implies even our physical bodies will perceive holiness, with no contradiction between physical and spiritual life.
The Dignity of the Physical World
Underlying these social changes is a fundamental shift in how humanity views the physical world. In past eras, many religions and philosophies considered the physical (the body, the mundane) as base or evil, something to escape from in order to be spiritual. Torah, especially as illuminated by Chassidus, rejects this dualism – teaching instead that “הַכֹּל בָּרָא לִכְבוֹדוֹ” (Hashem created everything for His glory – Mishnah Avot 6:11), and that the ultimate purpose is to make a dwelling for Hashem in the lowest realms (דירה בתחתונים). The Rebbe often stressed that the Geula is about the fusion of gashmiyus and ruchniyus – a world where the physical itself expresses the Divine, where “וארצו תהיה מלאה דעה את ה’” – the earthly realm is filled with knowledge of G‑d
Modern society’s increasing respect for the environment, for one’s own body, and for the tangible world reflects this Divine plan. For instance, the concern with health and wellness (physical and mental) has become mainstream. While some of it is secular, it parallels the Torah’s view that caring for the body is serving Hashem – “ונשמרתם מאד לנפשותיכם” (Deut. 4:15) – and that in the Messianic age illness will vanish and human life will be enhanced. The prophet Isaiah describes a time when “Then the eyes of the blind will be opened, the ears of the deaf unstopped; the lame will leap like a deer…” (Isaiah 35:5–6), indicating physical wholeness. The very efforts of humanity now to cure disease and extend life can be seen as part of this redemptive trajectory. The Lubavitcher Rebbe supported medical advancements and even saw the discovery of new cures as removing blocks to Geula (since sickness is a byproduct of the current imperfect world).
Another example is the sanctity of everyday life: concepts like a weekly day of rest (once unique to Shabbat) have been adopted widely (weekends). Ideas of ethical eating, mindfulness in daily routines, etc., show people seeking depth in the mundane. These are intimations of the Geula state when even the most “ordinary” acts will be full of awareness of Hashem. As Zechariah prophesied, “בַּיּוֹם הַהוּא יִהְיֶה עַל-מְצִלּוֹת הַסּוּס קֹדֶשׁ לַה’…” – “On that day, even the bells on the horses will be inscribed ‘Holy unto Hashem’” (Zech. 14:20). Our sages explain this to mean that even commonplace items (like horse bells) and by extension commonplace activities will be imbued with holiness. The growing social value placed on authenticity, integrity, and kindness in daily life (versus only on grand religious rituals) fits this prophetic vision. In the Rebbe’s teachings, every human effort to improve society – promoting justice, charity, respect among people – is a chelek (part) of the Geula process, because the final Redemption is not just for Jews but for the whole world to reach a state of goodness and G‑d-consciousness.
In summary, the social revolutions we are living through – empowerment of women, rejection of material excess, emphasis on wellbeing and acceptance, and a trend toward ethical living – are best understood as birurim (refinements) of our world, aligning it with the values of Moshiach’s era. The Rebbe Melech HaMoshiach taught that these changes are happening b’chesed u’verachamim (with Divine kindness and mercy) to smooth the transition into Geula
Our task is to infuse these trends with explicit Torah guidance, to make sure they are channeled toward holiness. By recognizing their Torah significance, we transform them from mere social changes into steps toward Redemption, as promised in our sources.
Spiritual Awakenings: Preparing Hearts and Minds
Perhaps the most heartening sign of Geula is the spiritual awakening occurring across the globe. This takes many forms: the Teshuvah movement among Jews returning to Torah, a surge of interest in Chassidic and Kabbalistic wisdom, an increased focus on mental health and inner purpose, and even the spread of various New Age or Eastern spiritual ideas among the nations – all indicating a thirst for deeper meaning. Chazal have long foretold that the generation of Moshiach will be a time of spiritual return. The Rambam codifies that “אין ישראל נגאלין אלא בתשובה” – “Israel will only be redeemed through repentance,” and he adds a promise: “כבר הבטיחה תורה שסוף ישראל לעשות תשובה בסוף גלותן ומיד הן נגאלין” – “The Torah has promised that ultimately Israel will do teshuvah at the end of the exile, and immediately they will be redeemed”
We are witnessing this promise come to fruition. In the last few decades, millions of Jews from every background have re-embraced Shabbat, kashrut, Torah study, and prayer. The Ba’al Teshuva phenomenon, which gained momentum from the 1970s onward, was strongly encouraged by the Rebbe as a sign that we are nearing Geula. He often quoted the above Rambam, noting that we see with our own eyes how Jews in the “last generation of exile” are awakening to Yiddishkeit, even in places where Judaism was suppressed (such as the USSR for 70 years). This mass teshuvah is nothing short of a historical wonder, unparalleled since the days of Ezra. It directly fulfills the words of Deuteronomy 30: “ושבת עד ה’ אלוקיך… ושב ה’ אלוקיך את שבותך” – “You will return to Hashem your God… and then Hashem will bring back your captives”
The cause and effect are clear: the return to God brings the Redemption.
The Rebbe’s sichos in 5751–5752 frequently pointed out that the avodah of teshuvah has reached a tipping point. In a famous talk on 28 Nissan 5751, he said “עשו כל אשר ביכולתכם” – everything has been done to bring Moshiach; now it depends on our final push. He implied that the cumulative teshuvah and mitzvot of our generation have already amassed enough merit for Geula – “מיד הן נגאלין”. We just need to “open our eyes” and actually greet Moshiach. In practical terms, this meant intensifying outreach, learning about Moshiach, and living with an attitude that Geula is reality.
Beyond the Jewish world, we see a parallel awakening among the nations. There is a notable increase in spiritual seeking: people practice meditation, explore mysticism, and speak of a coming age of enlightenment or unity. While much of this is outside the framework of Torah, the Lubavitcher Rebbe saw a kernel of good in it. He explained that the widespread interest in spirituality (even via New Age movements) is because the world’s koach hamaskil (power of intellect and spirit) is maturing. Humanity subconsciously senses that “there must be something more” – a higher oneness – and this is a preparation for the time when the truth of Hashem’s Oneness will be revealed to all. The Navi Tzefaniah prophesied, “כי אז אהפוך אל עמים שפה ברורה לקרוא כולם בשם ה’” – “For then I will turn the peoples to a pure language, that they may all call upon the Name of Hashem” (Zephaniah 3:9). We see a drive toward unity and oneness in many modern spiritual trends. Terms like “universe consciousness” or “unified field” have entered pop culture. Of course, not every philosophy is holy – but the direction is telling. The world is moving away from crass materialism and towards acknowledgment of higher reality. The Rebbe encouraged the promotion of the Sheva Mitzvot Bnei Noach (Seven Noahide Laws) to the non-Jewish world precisely at this time, because he said the nations are now ready to accept basic ethical monotheism after centuries of resistance. This too is unprecedented – many Gentiles today willingly embrace the belief in one God and the ethical laws of the Torah for mankind, something the Rambam says is a precursor to Moshiach (Hil. Melachim 8:11).
Crucially, the Rebbe connected this global spiritual stirring with the Chassidic teaching of the Baal Shem Tov’s mission. In a celebrated letter, the Baal Shem Tov wrote that his soul ascended to the chamber of Moshiach and he asked Moshiach: “אימתי קאתי מר?” – “Master, when will You come?” Moshiach answered him: “לכשיפוצו מעיינותיך חוצה” – “When your wellsprings (of Torah) spread outward”
Chabad Chassidus has always taken this as a call to disseminate the inner secrets of Torah to all corners of the world, to anyone who will listen – because this is the key to bringing Moshiach. Now consider: in the past few decades, Chassidic teachings (the Baal Shem Tov’s wellsprings) have indeed spread far “outside.” Concepts of Kabbalah and Jewish mysticism are studied not only by yeshiva students but by laypeople worldwide; even non-Jews show interest in authentic Kabbalah. Books of Chassidus are translated into many languages. The Rebbe established hundreds of Chabad Houses globally, effectively bringing the “wellsprings” to every continent. He specifically said that learning about Geula and Moshiach in Torah sources is the direct way to bring Geula, because it fulfills “יפוצו מעיינותיך חוצה”
Thus, the diffusion of spiritual knowledge today – both within Judaism (through Chassidus) and even in general spirituality – is seen as part of the Geula unfolding. It is creating a climate where “ומלאה הארץ דעה את ה’ כמים לים מכסים” – “the earth shall be filled with the knowledge of Hashem as waters cover the sea”
Another aspect of spiritual awakening is the focus on mental health, healing, and inner peace. Only in recent times has society openly addressed issues like depression, anxiety, trauma – and sought to heal them. While psychology is a science, its goal of wholeness aligns with the Torah’s goal of tikun ha’nefesh (rectification of the soul). The Rebbe was remarkably ahead of his time in emphasizing a positive outlook (hachlatot tovot, bitachon) and encouraging people to never stigmatize mental illness. In Geula, the human psyche will be completely healed: “וַהֲסִרֹתי אֶת־רוּחַ הַטֻּמְאָה מִן־הָאָרֶץ” – “I will remove the impure spirit from the land” (Zechariah 13:2). Impure spirit can be understood as the yetzer hara or any negative influence on the mind. We can envision that as we get closer to Moshiach, there is a divine assistance to remove inner obstacles. The fact that treatments and therapies exist now that didn’t exist before, and that people are striving for inner harmony, is consistent with the approach of Geula which is “דעה את ה’” – knowing G‑d internally, in a healthy state of mind and heart. The joy of Chassidic life (simcha) has spread to the wider world’s ethos that happiness is important and attainable. At farbrengens the Rebbe would quote “אז ימלא שחוק פינו” – “Then [in the future] our mouths will be filled with laughter” (Psalm 126:2), noting that a subtle sign of Geula is the increase of permissible, wholesome joy. Contrast the dour religiosity of past centuries with today’s Judaism which encourages singing, dancing, and joyful mitzvah observance. This transformation in religious life – championed by Chassidut – has now permeated even non-Chassidic circles. It’s another example of the world (starting with the Jewish world) becoming more Geula-like: besimcha (with joy) and with psychological wellbeing.
In sum, the spiritual trends of our era – return to Torah, global hunger for mysticism and unity, and attention to inner healing – are powerful indicators that the long-awaited Geula is materializing. The Rebbe often described our time as “דור האחרון לגלות והראשון לגאולה” (the last generation of exile and the first of Redemption). All the spiritual momentum we observe is part of that reality. Our task is to nurture these trends within the framework of Torah, guiding the teshuvah movement, teaching the authentic oneness of Hashem (to counter false New Age notions), and providing the healing wisdom of Torah to a world in need. By doing so, we directly partner in the unfolding redemption, as promised: “ובראתי את רוח הטומאה מן הארץ” – the world is being cleansed spiritually, preparing for Moshiach’s full revelation.
Historic Shifts and Prophetic Fulfillment
Finally, let us examine major historic shifts of the late 20th century and how the Rebbe interpreted them as fulfillment of biblical prophecies about the Messianic age. Two standout events are the collapse of the Soviet Union (and the end of the Cold War) and the geopolitical changes in the Middle East (e.g. the Gulf War). Additionally, the rise of a globalized digital economy and international cooperation bears mention. We will see that the Nevi’im and Midrashim foretold many of these developments, and the Rebbe explicitly linked them to the dawn of Geula.
“Ingathering from the North”: Collapse of the USSR
For much of the 20th century, the USSR (Soviet Union) was an oppressive regime that curtailed religious freedom and trapped millions of Jews behind the “Iron Curtain.” Its sudden peaceful dissolution in 1990–1991 was nothing short of miraculous. The Rebbe declared that this event was part of the Geula process
How so? First, it enabled an enormous קיבוץ גלויות (ingathering of exiles). Right after the USSR fell, over a million Jews emigrated from the former Soviet lands to Israel and other countries. This directly fulfills the prophecy of Yirmiyahu: “הנה ימים באים… ולא יאמר עוד חי ה’ אשר הוציא את בני ישראל מארץ מצרים. כי אם חי ה’ אשר העלה… את בני ישראל מארץ צפון ומכל הארצות אשר הדחתים שמה” – “Behold, days are coming… when people will no longer swear ‘As Hashem lives who took Israel out of Egypt,’ but rather ‘As Hashem lives who brought up the Israelites from the land of the North and from all the lands to which He had banished them’” Chazal identify “ארץ צפון” (the Northland) with the area of Babylonia in a general sense, but many later commentators (and clearly the Rebbe) saw this as referring in our days to the north country – Russia and its empire, indeed, the modern exodus of Jews from the Soviet North has been so dramatic that it rivals the Exodus from Egypt in scope, just as Jeremiah predicted. The Rebbe noted this repeatedly, calling it “אתחלתא דקיבוץ גלויות” – the beginning of the Ingathering of Exiles
Furthermore, the manner of the Soviet collapse – mostly peaceful, with minimal bloodshed – was, in the Rebbe’s eyes, a foretaste of the messianic promise of world peace. For decades the Cold War threatened the world with nuclear annihilation. Then, almost unexpectedly, the Soviet regime relaxed its grip (Glasnost and Perestroika under Gorbachev) and agreed to end the arms race. In Shevat 5752 (Jan 1992), Russia and the USA signed landmark agreements to reduce nuclear weapons and formally end the Cold War hostility
The Rebbe devoted a sicha to this, explaining that this is a “sample” of the prophecy “וכתתו חרבותם לאתים וחניתותיהם למזמרות” – “They shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift sword against nation” (Isaiah 2:4)
In his words, the nations reducing their weapons is “טעימה מהייעוד דוכתתו חרבותם לאתים”, an appetizer of the future peace when war will be eradicated
This was said at a time when people were marveling at the end of the Cold War. The Rebbe emphasized it wasn’t just political – it was Divine Providence moving the world toward Geula.
He also linked it to the idea of “מלכי אומות העולם מתפייסים זה עם זה” – “the kings of the nations making peace with each other” as a sign of Moshiach’s approach (a notion mentioned in some Midrashim). Indeed, for the first time in modern memory, the early 1990s saw the superpowers in agreement rather than confrontation, which created the safest global climate in generations
The Rebbe noted the universal desire for an end to war: “בשנים האחרונות ישנו רצון כללי לסיום סופי ומוחלט של מלחמות עולם… ותחילת תקופה חדשה… של שלום ואחדות” – “In recent times there has been a universal desire for the final and complete end of world wars and the beginning of a new era of peace and unity”
Such a collective shift in mindset, he said, is itself a fulfillment of the messianic prophecies. This statement was made in Shabbat Mishpatim 5752, after the Gulf War, highlighting that even the nations were weary of conflict and seeking a just, harmonious world
Could anyone imagine such sentiments during the World Wars or the height of communism? Clearly, something fundamental changed.
The Rebbe’s perspective on the fall of the USSR also included the aspect of freedom of religion. With the Iron Curtain gone, Torah could spread openly in those countries – and it did. The Rebbe immediately sent shluchim into the former Soviet states to rebuild Jewish life (this was called “שעת הנס – a time of miracle”). He saw this as the “פלא גדול” (great wonder) that indicates the imminent Geula
In a talk after a conference of emissaries in Moscow (Av 5752), the Rebbe was astonished by the miracle that the same government which once jailed Jews for teaching Torah was now hosting and honoring a gathering of Chabad shluchim on Russian soil
He said these “נפלאות” (wonders) emphasize that “תיכף ומיד רואים את הפלא הכי גדול – הגאולה האמיתית והשלימה”, that very soon we will witness the greatest wonder: the complete redemption
This language mirrors the prophetic verse he cited – “אראנו נפלאות” (I will show you wonders)
In other words, the chain of events in the Soviet Union – loosening of persecution, mass Jewish return, and disarmament – are clear wonders pointing to the imminent arrival of Moshiach.
“Do Not Fear, the Time of Your Redemption Has Arrived”: Middle East Turmoil and the Gulf War
Another historic shift around 1990–1991 was the Gulf War (Operation Desert Storm) and the broader changes in the Middle East. The Rebbe famously identified the events of the Gulf War with a specific Midrashic prophecy about Moshiach. The Midrash Yalkut Shimoni (Isaiah, remez 499) records: “אמר רבי יצחק: שנה שמלך המשיח נגלה בו, כל מלכי אומות העולם מתגרים זה בזה. מלך פרס מתגרה במלך ערבי… והולך מלך ערבי לאדום… וכל אומות העולם מתרעשים ומתבהלים… וישראל מתרעשים ומתבהלים, אומרים להיכן נבוא ונלך? ואומר להם הקב”ה: בני אל תתייראו, כל מה שעשיתי לא עשיתי אלא בשבילכם – אל תיראו, הגיע זמן גאולתכם!”
This astounding Midrash says: In the year Moshiach is revealed, the kings of the nations will provoke each other. The King of Persia (in modern terms, this was interpreted as the region of Iran/Iraq
will provoke the King of Arabia (Saudi Arabia). The King of Arabia will seek counsel with “Edom” (usually a reference to the West). Persia will then cause destruction and the whole world will panic. Israel, too, will be alarmed, asking “Where shall we go?!” Hashem will say: “My children, do not fear! Everything I have done, I did only for your sake. Do not be afraid – the time of your redemption has arrived!”
During the lead-up to the Gulf War in 1990/91, when Iraq (led by Saddam Hussein, in the region of ancient Babylon/Persia) invaded Kuwait and threatened Saudi Arabia, this Midrash was eerily resonant. The Rebbe himself drew the parallel explicitly. As early as Av 5750 (August 1990), when Iraq’s aggression started, the Rebbe quoted this Midrash to calm Jewish fears
He said that this war fulfilled the words of our sages about “milchamot (wars) of the nations provoking each other” and is one of the signs that we are standing on the threshold of Geula
Later, after the war ended with miraculous minimal damage to Israel (Scud missiles landed but caused few casualties), the Rebbe proclaimed that we had seen open miracles and again repeated the Midrash’s assurance “אל תיראו… הגיע זמן גאולתכם”. In a sicha on Parshat Bereshit 5751, he went through the Midrash clause by clause, mapping it onto the Gulf War events
For example, “מלך פרס מתגרה במלך ערבי” – the king of Persia (Iraq is geographically part of ancient Persia/Babylon) provoked the king of Arabia (indeed Iraq attacked Kuwait and threatened Saudi Arabia)
The “king of Arabia goes to Edom” – Saudi Arabia called upon the U.S.-led coalition (Edom) for help. “All nations tremble” – the world was in panic as the U.S. and coalition launched war on Iraq. “Israel is afraid, saying where shall we go?” – Israelis were sealed in gas-mask rooms fearing chemical Scud attacks. And what does Hashem say? “Do not fear – the time of your redemption has come.” The Midrash even continues: “בשעה שמלך המשיח בא, עומד על גג בית המקדש ומשמיע להם לישראל: ענווים, הגיע זמן גאולתכם” – “At the hour when King Moshiach comes, he stands on the roof of the Beit HaMikdash and announces to Israel: ‘Humble ones, the time of your redemption has arrived!’”
The Rebbe interpreted “roof of the Beit HaMikdash” metaphorically as the highest point of the “small sanctuary” in exile – which he identified with 770 (Lubavitch World Headquarters, as a center of Torah)
In other words, the announcement of Geula was being made in our time from the seat of Torah learning and Chassidus. Indeed, the Rebbe took the extraordinary step of practically making such an announcement: during 5751–5752, he repeatedly said “הנה זה (משיח) בא”, and urged everyone to be ready. After the Gulf War, he said in a public address: “עמדו הכן כולכם” – “Stand ready, all of you, to greet our righteous Moshiach.” These were unprecedented statements from a Jewish leader, effectively declaring that the time of Geula has arrived. For Chabad Chassidim, this was understood as a literal fulfillment of the Midrash’s scene of Moshiach announcing “Humble ones, do not fear – the time of your redemption is here.”
Looking at the broader Middle East, the early 1990s also saw beginnings of diplomatic peace processes (the Oslo accords in 1993, etc., albeit with complicated outcomes). The concept of peace treaties between Israel and Arab nations gained traction. This too can be seen as groundwork for the ultimate peace in the region that prophets like Isaiah and Ezekiel describe (e.g. Isaiah 19 speaks of Egypt and Assyria making peace and serving Hashem together with Israel). While true world peace is only possible when Moshiach is fully revealed, the fact that former enemies sat at negotiation tables was another small step from an era of constant war toward an era of dialogue. The Rebbe cautioned that true security for Israel comes from trust in Hashem and strength, not concessions; yet he acknowledged any reduction in actual bloodshed as a positive development for mankind.
Global Unity and the Digital Economy
In the background of these dramatic events, another historic shift has been occurring: the world is becoming economically and culturally one interconnected unit. The rise of the digital economy – global markets, instant electronic transactions, and the spread of capitalism after communism – has tied nations together in unprecedented ways. While on one hand this is a material development, on the other hand it fosters the fulfillment of “אז אהפוך אל עמים שפה ברורה… לעבדו שכם אחד” – “I will make the peoples pure of speech, so that they all serve Him with one shoulder (united effort)” (Zeph. 3:9). Our sages note “שכם אחד” implies unity of purpose. The fact that a financial crisis in one country now affects the whole globe, or that people in countless countries use the same digital platforms and even currency (consider the rise of global cryptocurrencies), indicates that humanity is more intertwined than ever. The Rebbe viewed the globalization of commerce and communication as part of the world’s preparation for Moshiach, when “לְהַשֵּׁם הַמְּלוּכָה” – the Kingdom will be Hashem’s, meaning a single harmonious world under G‑d.
We might connect this with the vision of Yeshayahu that “והיו מלכים אומנייך ושרותיהם מניקותייך” – “Kings shall be your foster-fathers and their princesses your nursing mothers” (Isaiah 49:23), which our commentaries say means the nations will assist Israel materially in the time of Geula. The current world economy, with resources and knowledge flowing across borders, sets a foundation where the wealth of nations can indeed be mobilized for good. We have already seen hints: after the Soviet Jews emigrated, many Western countries helped absorb them (fulfilling “kings will nurture you”). International humanitarian efforts, though not overtly religious, create a precedent for cooperative kindness, which will be fully realized in Moshiach’s era (when, as Rambam says, there will be no competition or jealousy
Additionally, the information age has democratized knowledge and broken down divisions of language and culture. There is a universal language evolving (English or binary code, depending how one sees it) that lets all peoples communicate – echoing the idea of “שפה ברורה” (a clear language for all)
Some commentators even suggest that in messianic times all humanity will have a common tongue (perhaps Hebrew, perhaps something else) to serve Hashem together. The internet’s coding and translation technologies hint at that possibility, as we already routinely translate speech across languages. It is awe-inspiring to realize that our Chazal could only envision these prophecies in miraculous terms, yet in our days we see natural developments fulfilling them. The Rebbe often pointed out this phenomenon: Geula does not necessarily violate nature; it utilizes nature elevated to its ultimate potential. Thus, satellites, fiber optics, global institutions – all these are the vessels through which Hashem can bring the unity and knowledge of Geula to the whole world
Even the concept of money is becoming more spiritual (intangible) with the digital economy. In the past, wealth was gold and silver – heavy metals one could hold. Today wealth is often digital entries moving at light-speed. This abstraction of money makes it easier to use wealth for good (with a click one can donate anywhere) and perhaps reduces the crass lust for hoarding physical gold. The Navi Ezekiel prophesied about the end of days that people will “throw their silver into the streets” (Ezek. 7:19) – an image of wealth losing its value in face of spiritual crisis or realization. The proliferation of easy wealth in some sectors alongside the devaluation of physical currency (some call it “money is just numbers on a screen”) may be a prelude to that. In Geula, material riches will be so abundant that they no longer corrupt or distract. We are inching toward that state: consider how technology made essentials cheaper and accessible (food production, etc.), even as desire shifts to higher pursuits. The Rebbe noted that when people have what they need, they are more open to hear words of morality and G‑dliness – another reason Hashem blessed this generation with plenty (especially in the West).
In a nutshell, the increasing unity of humanity – politically, economically, and via communication – is a canvas upon which the Oneness of Hashem will be revealed. The Rebbe cited the verse “והיה ה’ למלך על כל הארץ, ביום ההוא יהיה ה’ אחד ושמו אחד” – “Hashem will be King over all the earth; on that day Hashem will be One and His Name One” (Zechariah 14:9)
He remarked that we see the infrastructure of this malchut (Kingship) being laid now. For example, the founding of the United Nations after WWII – though flawed – was an attempt at global unity and peace. The Rebbe famously spoke to the UN on the Seven Noahide Laws in 1986, framing it as the institution through which nations could unite under G‑d’s moral law, another foreshadow of Moshiach’s time when “כִּי מַלְאוּכָל־הָאָרֶץ” – God’s kingdom will openly govern all.
To sum up this section: The historic geopolitical changes of the late 20th century align closely with messianic prophecies. The collapse of communism and the opening of the Iron Curtain led to Jewish ingathering from the north (fulfilling Jeremiah’s vision) and a reduction in global conflict (fulfilling Isaiah’s “swords to plowshares” in part)
The Middle East turmoil in 1990–91 matched the scenario in Midrash, down to the reassurance “הגיע זמן גאולתכם”
The Rebbe, as a true visionary, identified these as signposts of Geula and told us not to fear but rather to rejoice that Hashem is arranging world events “בשבילכם” – for the sake of the Redemption of Israel
The continuing trend of globalization and unity only reinforces this trajectory, making the world more like “one” even before Moshiach’s open revelation.
Conclusion
From the above research, drawing on Torah sources and the Lubavitcher Rebbe’s 5751–5752 teachings, a clear picture emerges: our modern era is pregnant with Geula. Technological advancements are providing the means for prophetic visions (universal Torah knowledge, end of hunger, global awareness of G‑d) to come true
Social changes are refining humanity’s values – elevating the role of women, balancing material and spiritual priorities, and fostering acceptance – in line with messianic predictions and Chassidic insight
Widespread spiritual awakenings and the teshuvah movement fulfill the promise that Israel (and the world at large) will return to Hashem at the end of days, catalyzed by the wellsprings of Chassidus reaching even the “outside” And dramatic historic events – the end of superpower hostilities, the fall of regimes, regional wars and peace efforts – have played out almost as if following a script from Midrash and Navi, heralding that the “time of redemption has arrived”
It is crucial to note that all these trends must be grounded in Torah interpretation. We are not simply mapping secular events onto scripture in a fanciful way; we are following the guidance of our sages and in particular the Rebbe, who gave us the tools to discern G‑d’s hand in history. The Rebbe’s approach was always to increase in Torah and mitzvot in response to world events. Thus, recognizing technology as a gift for Geula means we should use it to spread Torah (e.g. share shiurim online, use social media for mitzvah campaigns). Seeing the rise of feminism as a Geula sign means we must strengthen the Torah education and leadership of women in holiness. Identifying teshuvah and spiritual searching as signs urges us to double our efforts in keruv rechokim (bringing people close) and teaching the truth of “Hashem Echad.” And witnessing the fulfillment of prophecies in world affairs should fill us with emunah and bitachon (faith and trust) that Hashem is actively bringing the Geula, moving pieces into place in wondrous ways.
The Lubavitcher Rebbe, Melech HaMoshiach, in his last public addresses, essentially gave over the baton to us to “do everything you can to bring Moshiach now.” He assured that the table is set – “הכל מוכן לסעודה” – the feast of Leviathan (i.e. the messianic revelation) is ready to serve. We are like someone in a brightly lit room who needs to simply open our eyes to see it. This means living with an awareness that Geula is not theoretical future but unfolding reality. When we view global events through this Torah lens, we transform our mindset from galut (exile) thinking to Geula thinking. Instead of fear at rapid change, we feel excitement that these are the birth pangs of Moshiach – and the birth is imminent. Instead of nihilism in the face of moral shifts, we feel responsibility to guide those shifts with Torah’s eternal wisdom.
In practical terms, a new sefer or booklet compiling these insights (as we have outlined) can inspire readers to connect the dots and see the meaningful pattern in the chaos of modern life. It can cite the sources – Tanach, Midrash, Gemara, Rambam, and especially the Rebbe’s Sichos – that illuminate current events. Such a sefer would not only educate but also motivate action: increasing in acts of goodness and spreading awareness of Moshiach. This aligns perfectly with the Rebbe’s call in 5751: “ללמוד ענייני גאולה ומשיח בתורה” – to study the topics of Geula and Moshiach in Torah sources, as this itself hastens the Redemption.
In conclusion, the convergence of technological, social, spiritual, and political trends in our time strongly suggests that we are in the throes of the final Geula process. As the Rebbe paraphrased the Midrash: “בני, אל תתייראו… הגיע זמן גאולתכם!” – “My children, do not fear… the time of your redemption has arrived!”
It is our role now to welcome that redemption actively: to increase in Torah observance, to spread the “Wellsprings” outward, and to live with the consciousness of Moshiach. By doing so, we merit to actually see the fulfillment of “ונגלה כבוד ה’ וראו כל בשר יחדיו”, with the coming of Melech HaMoshiach speedily in our days, amen.