…An additional lesson and directive concerning the Redemption can be derived from the beginning of the third chapter of Pirkei Avos: “Look at three things:”

… וְיֵשׁ לְהוֹסִיף לִמּוּד וְהוֹרָאָה בְּשַׁיָּכוּת לְעִנְיָן הַגְאוּלָה גַּם מֵהַתְחָלַת פֶּרֶק שְׁלִישִׁי – “הִסְתַּכֵּל בִּשְׁלֹשָׁה דְּבָרִים”:

The term “three things”, standing by itself can also allude to the third Redemption and the third Beis HaMikdash,

“שְׁלֹשָׁה דְּבָרִים” (סְתָם) – יֵשׁ לוֹמַר, שֶׁגַּם רוֹמֵז לַגְאוּלָה הַשְּׁלִישִׁית וּבֵית-הַמִּקְדָּשׁ הַשְּׁלִישִׁי,

­­— “third” in this context means not only third in sequence of the previous two, rather a threefold Redemption and Beis HaMikdash.

גְאוּלָה מְשׁוּלֶשֶׁת וּבֵית-הַמִּקְדָּשׁ מְשֻׁלָּשׁ,

“Threefold” because they comprise the virtues of both the first and the second Redemption and first and second Temple. These twosome features will be combined as one, thus making a threefold Redemption and Temple.

שֶׁכּוֹלֵל שְׁנֵי הַמַּעֲלוֹת דִּגְאוּלָה רִאשׁוֹנָה וּשְׁנִיָּה, בַּיִת רִאשׁוֹן וְשֵׁנִי, וּשְׁנֵיהֶם יַחַד.

To explain: The First Beis HaMikdash was characterized by a unique dimension of revelation from Above, a higher degree of G‑dliness than was manifest in the Second Beis HaMikdash. It was associated with the Divine service of the Tzaddikim, (generally gifted from Above). This was lacking in the Second Temple. The Second Temple, on the other hand, had the advantage that it came through the efforts of the Jews returning from their exile as Ba’alei Teshuvah. To a significant extent, therefore, it was something they earned.

This is reflected in the fact that while in matters related to instilling the Divine into the “below” — physical time and space — the second Beis HaMikdash surpassed the first; It was larger and endured for a longer. But five elements of holiness (including the Aron) that were present in the first — qualities related to the “Above” ­— were lacking in the second.

The Third Beis HaMikdash will possess both these advantages, plus a unique dimension reflected in the fusion of these two.

The imperative term “histakel” used by the Mishna, implies looking and gazing intently, by deeply reflecting and contemplating

וְ”הִסְתַּכֵּל בִּשְׁלֹשָׁה דְּבָרִים” – “הִסְתַּכֵּל” דַּיְיקָא, שֶׁמּוֹרֶה עַל הָעִיּוּן וְהַהִתְבּוֹנְנוּת בְּהַעֲמָקָה יְתֵירָה14

the matter of the third Redemption and the third Beis HaMikdash (“three things”).

בְּעִנְיָן הַגְאוּלָה הַשְּׁלִישִׁית וּבֵית-הַמִּקְדָּשׁ הַשְּׁלִישִׁי (“שְׁלֹשָׁה דְּבָרִים”),

This reflection should be imbued with feelings of anticipation and exceptional yearning, in the spirit of the declaration from the Ani Ma’amin — “I anticipate his coming every day.” Meaning that not only do “I await him every day” but also that “I await him to come any day,” literally even today!

 מִתּוֹךְ צִפִּיָּה וְהִשְׁתּוֹקְקוּת מְיֻחֶדֶת, “אֲחַכֶּה לוֹ בְּכָל יוֹם שֶׁיָּבוֹא”51, שֶׁיָּבוֹא בְּכָל יוֹם, בְּיוֹם זֶה מַמָּשׁ,

This level of expectancy should have been at all times, how much more so now — when we stand on the threshold of the Redemption — that the reflection on these “three things” is increased and done with even more vigor.

 וְעַל-אַחַת-כַּמָּה-וְכַמָּה כְּשֶׁעוֹמְדִים עַל סַף הַגְאוּלָה, שֶׁהַהִסְתַּכְּלוּת בִּשְׁלֹשָׁה דְּבָרִים הִיא בְּיֶתֶר שְׂאֵת וּבְיֶתֶר עֹז.

The Rebbe now explains what the practical results of this contemplation would be:

We can say that one’s reflection on matters of the third Redemption and the third Beis HaMikdash (“three matters”) adds a dimension of perfection to all matters of Divine service

וְיֵשׁ לוֹמַר, שֶׁהַהִסְתַּכְּלוּת בְּעִנְיְנֵי הַגְאוּלָה הַשְּׁלִישִׁית וּבֵית-הַמִּקְדָּשׁ הַשְּׁלִישִׁי (“שְׁלֹשָׁה דְּבָרִים”) פּוֹעֶלֶת שְׁלֵמוּת בְּכָל עִנְיְנֵי הָעֲבוֹדָה

included within the “three pillars upon which the world stands” − the three categories of Torah, prayer and loving-kindness

שֶׁנִּכְלָלִים בֲּ”שְׁלֹשָׁה דְּבָרִים” – ג’ הַקַוִין דְּתּוֹרָה עֲבוֹדָה וּגְמִילוּת חֲסָדִים16,

which are fulfilled through the “three garments of the soul” ­— thought, speech and action through which it expresses itself.

שֶׁקִּיּוּמָם עַל-יְדֵי ג’ הַלְּבוּשִׁים דְמַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה

When one’s thoughts are directed at the concept of the Redemption, his Divine service takes on the very nature of the Redemption – an unlimited one, and thus

The service is not preformed in a “divided” way, wherein each aspect stands alone from the others as a result of finitude and limits,

– שֶׁהָעֲבוֹדָה אֵינָהּ בְּאֹפֶן שֶׁל הִתְחַלְּקוּת,

rather in an unlimited manner, resulting therefore in perfection in all of the pillars.

אֶלָּא בְּאֹפֶן שֶׁל בְּלִי גְּבוּל, וּמִצַּד הֶעְדֵּר הַהַגְבָּלָה יֶשְׁנָהּ הַשְּׁלֵמוּת בְּכָל הַקַוִין17.

17) וְעַל-דֶּרֶךְ-זֶה בְּנוֹגֵעַ לְ”סוּר מֵרַע” – כְּהֶמְשֵׁךְ הַמִּשְׁנָה “וְאֵין אַתָּה בָּא לִידֵי עֲבֵרָה” –

 “וְאֵין אַתָּה בָּא” דַּיְיקָא, בְּדֶרֶךְ מִמֵּילָא, לְלֹא צֹרֶךְ לְהִתְעַסֵּק בִּשְׁלִילַת הָרַע,

 וַאֲפִלּוּ לֹא “לִידֵי עֲבֵרָה”, שֶׁגַּם דְּבָרִים שֶׁיְּכוֹלִים לְהָבִיא לִידֵי עֲבֵרָה (כְּמוֹ תַּאֲוַת הֵיתֶּר) נַעֲשִׂים מוּשְׁלָלִים בְּדֶרֶךְ מִמֵּילָא,

 מִצַּד הַהִסְתַּכְּלוּת בְּעִנְיְנֵי הַגְאוּלָה, מֵעֵין וְדֻגְמַת הַמַּעֲמָד וּמַצָּב דִּימוֹת הַמָּשִׁיחַ,

כִּפְסַק-דִּין הָרַמְבַּ”ם (בְּסִיוּם וְחוֹתָם סִפְרוֹ “מִשְׁנֶה תּוֹרָה”) שֶׁ”בְּאוֹתוֹ הַזְּמַן . . כָּל הַמַּעֲדַנִּים מְצוּיִּן כְּעָפָר”,

  “כְּעָפָר” דַּיְיקָא, שֶׁאֵין לוֹ שׁוּם חֲשִׁיבוּת, כֵּיוָן שֶׁ”לֹּא יִהְיֶה עֵסֶק כָּל הָעוֹלָם אֶלָּא לָדַעַת אֶת ה’ בִּלְבַד”.