The Secular Will Immediately Believe in Moshiach

On Yom Kippur, we reach the very inner sanctum, the Holy of Holies. After Rebbe Nachman already performed tikkun (rectification) from the depths of his mind on the first night of Selichot, everything was already sweetened. For the tzaddik is the mikvah of purity. The tzaddik does not depart; Moshe Rabbeinu cannot die.

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The Chesed LeAvraham says that a person never needs to undergo suffering; with one thought of teshuvah (repentance), it would be possible to rectify everything, to rectify several incarnations—the main thing is to be included in the gathering of the tzaddik.

A person can attain all the things in the world, all the revelations, if he merits to be included with the gathering in Uman, even if he did not arrive there in practice.

The Rebbe illuminates within a person a point of a broken heart, and this is the matter of the Song of Unity (Shir HaYichud) that we say on the night of Yom Kippur. For a person who has committed a sin now has a broken heart that the greatest tzaddik in the world cannot attain. Therefore, a person stumbles from time to time against his will in some thought or something. Thus, he merits a true broken heart, feeling within himself that he is the furthest of all the people who have existed in all generations.

Rebbe Nachman says that the secular will immediately believe in Mashiach, but the Charedim will argue that their own Rabbi is the Mashiach; it will take them time to come to terms with this. This is the matter of the year 5777 (Tashayaz), 777—the year of the coming of Mashiach—Hillel also merited 777 by being buried under three cubits of snow when he sacrificed himself to hear Torah. For the essence is the yearning for the service of Hashem. A person wants to lie in bed and not go to the Beit Midrash and the prayer minyan, but Hillel lay in the snow in order to hear Torah.