Moshiach and the Third Beis HaMikdash will be revealed in 770 * Chapter Nine of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)
Translated by Boruch Merkur
9. […] A Jew is a veritable baal ha’bayis (an owner or ruler) over all existence. Certainly then he rules over himself and his avoda of “Adam ki yakriv mi’kem korban l’Havaya – A person who offers from you a sacrifice to G-d.” This verse specifies that the sacrifice is specifically “mi’kem – from you,” an offering of self. And through his or her avoda, every Jew also offers up all aspects of the world (from the four kingdoms: mineral, plant, animal, and human), which are included within him (and in a korban). But in addition to the effect of the individual Jew, the impact is with even greater force when it stems from many tens of Jews, all standing in unity. Indeed, the love and unity among Jews nullifies the cause of the exile, which automatically results in the annulment of the effect (the exile itself), and immediately the redemption unfolds.
The immediacy of the redemption is felt in particular at this time – Shabbos Tisha B’Av, at the time of the Mincha t’filla - when there is a new strengthening of (the birth and) mazal of Moshiach Tzidkeinu. In addition, this year, 5751 Hei-Tav-Shin-Nun-Alef, is an acronym for Haya Tehei Shnas Niflaos Er’enu (It shall be a year of ‘I will show you wonders’), including the miracle of the true and complete redemption (regarding which it says, “as in the days of your exodus from the land of Egypt, I shall show you wonders”).
From the above it is understood that the present time and place is the most auspicious time and place for the advent of Moshiach Tzidkeinu.
Simply speaking, a Jew believes with perfect faith that Moshiach Tzidkeinu - “A king from the Davidic dynasty, steeped in Torah and devoted to Mitzvos, etc.,” and as Moshiach Vadai (through his “doing so and succeeding and building the Beis HaMikdash in its place, gathering the exiles of the Jewish people”) – comes this very moment to this shul, may he come and redeem us and lead us upright to our land. He brings all Jews among Klal Yisroel to the Holy Land, to Yerushalayim the Holy City, to the Holy Mountain, to the Third Beis HaMikdash.
And as stated, immediately, this very moment, Shabbos Tisha B’Av 5751 - and likewise with regard to the tenth of Menachem Av, “the tenth shall be sanctified” – becomes sanctified, transformed into a festive holiday, a day or rejoicing and celebration.
And certainly the same applies to the eleventh of Menachem-Av, which is connected with “eleven days from Chorev” (from this week’s parsha). Here eleven is associated with the Giving of the Torah at Mount Sinai (Chorev), the revelation of Kesser, Crown (even the inner aspect of Kesser), as Torah exists in its lofty source Above, where it transcending the Ten S’firos. This revelation, however, is also drawn into all the Ten S’firos (a journey of “eleven days”). In terms of spiritual service, eleven refers to the concept of saying a blessing on Torah (“Who has given us His Torah, the Torah of the Alm-ghty, “a hidden treasure,” to the point where “The Torah and the Alm-ghty are utterly one”), which comes and is then drawn into the particular aspects of Torah that a Jew studies.
(From the address of Shabbos Parshas D’varim, Shabbos Chazon, Tisha B’Av (nidcheh), 10 Av (before Maariv), and 11 Av 5751; Seifer HaSichos 5751, pg. 731)