The Secular Will Immediately Believe in Moshiach — Words of the Holy Gaon HaTzaddik Rabbi Eliezer Berland for the Holy Day of Yom Kippur

On Yom Kippur we enter the innermost chamber itself—the Holy of Holies. After, on the first night of Selichos, Rebbe Nachman already made rectifications from the “frankincense of the mind,” everything has already been sweetened. For the Tzaddik is the mikveh of purity. The Tzaddik does not depart; Moshe Rabbeinu cannot die.

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The Chesed L’Avraham says that a person never needs to go through suffering at all. With a single thought of teshuvah it would be possible to repair everything; it is possible to rectify several reincarnations—the main thing is to be included in the gathering of the Tzaddik.

A person can reach everything in the world, all revelations, if he merits to be included with the gathering in Uman—even if he did not actually get there in practice.

Rebbe Nachman illuminates within a person a point of a broken heart. This is the meaning of Shir HaYichud that we say on Yom Kippur night. Because a person who has committed a transgression now has a broken heart that even the greatest Tzaddik in the world cannot reach. That is why a person sometimes stumbles, against his will, in some thought or something similar—so that he will merit a true broken heart, feeling within himself that he is the farthest of all people who ever lived in all generations.

Rebbe Nachman says that the secular will immediately believe in Moshiach, but the Chareidim will claim that their rabbi is Moshiach—it will take them time to come to terms with it. This is the idea of the year 5777—“a year of the coming of Moshiach.” Hillel also merited “777,” through being buried three cubits deep in snow when he gave over his life to hear Torah. Because the main thing is the longing for serving Hashem. A person wants to lie at home and not go to the Beis Midrash and not go to the minyan for prayer—but Hillel lay in the snow in order to hear Torah.