Moshiach's Torah

Pachad Yitzchak 43, Reshimos Lev Shavuos
The Torah is referred to as Mashal Kadmoni- the primordial allegory. David Hamelech is the one who uses this term. He says that it says in the Mashal Kadmoni that from evil people will come evil. Rashi asks, where is this written? When a person murders, and another person kills someone by accident, and there are no witnesses, then they will both end up at the same place, and the accidental killer will fall off of a ladder, on to the murderer, killing him. The people who are there will witness this and send the accidental killer to the city of refuge.
We see that Hashem steps in and nullifies free will in order to bring justice, in manipulating the circumstances to bring this together. This is a glimpse of the Torah of Moshiach, which removes free will through the powerful revelation of Hashem's will. It brings us into the world of the where the yetzer hara is destroyed.
We are told that Torah can repair the sin of misused speech. Marpeh lashon eitz chayim. Speech is the most powerful usage of bechira. The Torah, specifically as the Mashal Kadmoni is the repair for the most powerful display of misused bechira, a misuse of speech, as the overwhelming lack of free will can negate the most powerful misuse of bechira.
(Another piece to see inside:)
Therefore, we see that the luchos, were able to be read from ever to ever (side to side), the mei Hashiloach (Ki Sissa volume 1) explains that Torah has the ability to flip a person from one extreme (of bad) to the opposite extreme (of good). Again this Torah as an awesome revelation, can turn a person's life around in the most powerful way.
(Finally, a third piece, in Baal Shem Tov al hatorah, with the perush of the Bilvavi mishkan evneh)
Mashiach will come and explain all of the tzerufim (word combinations) in the torah. Then he will combine them all into one word. The tzerufim are the different ways which torah recombines to try to touch me in my place, with the choices I have made. The combination is how the Torah shows there really weren't any choices or changes- there is only unity.-

Pachad Yitzchak 41 Shavuos

The talmidim of Rebbi Yisrael Salanter say that his Yahrtzeit is always on parshas mispatim.
While the mitzvos bein Adam L'chaveiro seem to be the ikar chidf the tenuas hamusar, there is a shelmus of Torah which impacted on. The Torah is in separable, and therefore the Chiudsh of the musar movement was in the entirety of Torah. Rav Hutner sums it up succinctly that it is not just the author of the sefer Chofetz Chaim and Ahavas Chessed which were direct products of the tenuas hamusar, but main point of what Rebbi Yisrael was mchadesh was that the author of the mishna brurah is the author of the sefer chofetz chaim.

Mei Marom 30:1

The Mekallel's cursing of Hashem was because of the Lechem Hapanim. Rav Charlop explains that the Mekallel had established in his mind a reality that bread gets colder and staler as it sits, and he refused to move from this perception. In his mind, it was impossible for a nes to take place and allow it to remain fresh for days. In doing so he cursed Hashem- literally he was yikov Hashem- he "threw Hashem out of the world" by saying that Hashem is limited to his version of reality. Therefore we undertand that he was a ben ish mitzri- mitzri implies boundaries- he was confined by his version of reality, and refused to see any other way of the world functioning.

Mei Marom Vayikra 30:3

Why are there divergent minhagim regarding saying laomer or baomer? Rabbi Yaakov Moshe Charlop compares the difference to the counting for a nidah versus the counting for a zavah. Niddah, you count every day as the tumah leaves and after seven days they are tahor, and zavah you count every day one becomes more tahor, bit by bit.
The phrase Baomer (corresponding to nidah) means the lessenning of the tumah, slowly, whereas the phrase laomer (corresponding tozavah) means the entry of purity into the person's life.