Hora’ah – הוראה – Teaching
So to it will be with the Mashiach after he merits to that neshoma and recognizes himself that he is Mashiach, as it states [in the Zohar] Mashiach will be revealed but he still won’t be recognized by the rest of the people[…] (Zohar, 2:7b, quoting R’ Chayim Vital) This describes how the initial “revelation” of Mashiach is when the neshoma of Mashiach is revealed to the individual who has been chosen by Hashem to be Mashiach. At the time that this individual receives the neshoma of Mashiach it is a private revelation, “but the rest of humanity will not recognize him”; only later will he be revealed to the people as Mashiach—what we refer to as the “coming of Mashiach”. The reason for this “delay” is found in the Ohr Hachama on Shemos 9a, where it states that “Mashiach can’t redeem Israel from below…only from Above…there needs to be an awakening from below in order to awaken the rachamim (compassion) from Above, even if the physical Mashiach wants to redeem [them].” This describes a situation where there already exists the “physical Mashiach” (i.e., the individual to whom has been bestowed the lofty neshoma of Mashiach) who himself knows that he is Mashiach, but the revelation to all of Israel has not yet occurred. We can see this in the language of the Yalkut Shimoni itself: the Midrash begins with “the year in which the King Mashiach is revealed”, and the Midrash concludes with “the hour in which the King Mashiach comes”. The year in which Mashiach is revealed refers to the initial revelation, when there is still a need to explain the events of the world to the Jewish people, “don’t be afraid”, etc. The hour when Mashiach comes refers to that transcendent moment when the Jews themselves are able to actually see and recognize the light of Mashiach. In other words, the revelation of Mashiach precedes and is distinct from the coming of Mashiach. (And it is self-understood that when there is such a situation—a situation where the man who himself is Mashiach is the only one to whom this has been revealed– then only this man is able to know and to inform others that “the year in which the King Mashiach is revealed” has been fulfilled, etc.)
From Ohr Hachama on Zohar Shemos 7b, quoting R’ Chayim Vital
If Israel will keep just one Shabbat properly, Mashiach will come immediately.
Shemot Rabba 25:12
“Watchman (i.e., G‑d), what will be of the night (i.e., the galut)? Said the Watchman: ‘Morning (i.e., the redemption) has come, and also night (i.e., retribution for the heathens and oppressors of Israel); if you will request, request. Return and come!” (Isaiah 21:11-12) G‑d says that He is ready, indeed anxious, to make the ‘morning’ shine for us. Upon Israel’s question ‘when?,’ the Divine response is: “Whenever you want, He wants! If you want to make your request to hasten the end, request!” What then is deterring the redemption? The lack of teshuvah; thus “Return and come!”
Jerusalem Talmud Ta’anit 1:1
“To merit spirituality in the days of Mashiach, a person must be considered a proper receptacle. This is what the Chofetz Chaim would say: ‘Mashiach must come very soon, because soon there won’t be anybody for whom to come.’… He can’t come to everyone – one has to be fitting and prepared to merit greeting him.”
Redemption Unfolding, Alexander Aryeh Mandelbaum, Feldheim Publishers p. 92
“The wicked Bila’am “distances” the coming of the Mashiach when he says, “I behold it, but not in the near future.” In contrast, the prophet Isaiah draws the Mashiach nearer when he says, “for my salvation is near to come” (Isaiah 56:1). In his commentary on the Torah entitled ‘Heichal Ha’bracho,’ the Komarnar Rebbe explains Bila’am’s words as follows: ‘Nearness’ indicates a close neighbor who is the Tzaddik, the foundation of the world. Similarly, the holy prophet (Isaiah) said, ‘my salvation is near’ (Isaiah 56:1). But this wicked one said, ‘but not in the near future.’ In truth it is near; for the redemption is experienced every day and in each hour by one with a sensitive heart. Now, it is truly close; its ‘appointed time’ is here. Yet, this is not exact, since even the ‘appointed time’ will be ‘hastened’ (before its time; see commentaries on Isaiah 60:22). Our master, the holy Ari, noted that the ‘appointed time’ had actually started in his day: “I am certain of this every day that I yearn and wait for the final redemption.”… “Rabbi Chaim ibn Attar, author of the commentary Or HaChaim, explains our verse as referring in its entirety to the Mashiach. He explains that the Mashiach’s coming will be hastened, if the Jewish People merit it, and if not, then he will come “in its appointed time.” This is the meaning of the quote “in its appointed time, I will hasten it” (Isaiah 60:22), as interpreted by our sages. In accordance with this understanding, the quote “I behold it, but not now” (not immediately now, but very soon) refers to a state in which the Jewish People are worthy, whereas “I behold it, but not in the near future” refers to a state in which they are not. So too, if the Jewish People are worthy, then the Mashiach will come in a manner from above to below as pictured in the phrase, “a star will go forth from Jacob” and as it is said “he will come via the clouds of the heavens”–in the merit of the service of the majority of the souls of Israel, the average ones amongst the Jewish People, the rank and file–who may be labeled “Jacobs.” Whereas, if they are not worthy, then the Mashiach will come in a manner from below to above, “and a staff shall arise in Israel” and as “a poor man, riding on a donkey”–in the merit of the service of the minority of the souls of Israel, the Tzaddikim of the generation, who are labeled “Israel.” We notice that the first Mashiach–King David–according to the Rambam’s interpretation, parallels the Mashiach at the level of “if they merit…’I will hasten it’” according to the Or Hachaim’s explanation. In addition, the final Mashiach, a descendent of King David (called by the Sages “Caesar” in contrast to King David who is called “half-Caesar,” according to the Rambam)–parallels the Mashiach at the level of “if they are not worthy–‘in its appointed time’” according to the Or Hachaim’s commentary.”
Kabbalah and Modern Life – Living with the Times: A Torah Message for the Month of Shevat; And a Staff Shall Arise in Israel, Rabbi Yitzchak Ginsburgh
But those things which G-d foretold by the mouth of all His prophets, that the Messiah would suffer, He has thus fulfilled. Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, and that He may send Yeshua the Messiah who was preached to you before, whom heaven must receive until the times of restoration of all things, which G-d has spoken by the mouth of all His holy prophets since the world began.
“… when the Son of Man comes, will He find faith on the earth?”