What are the objectives, end missions, that the Torah itself is aiming at? How deeply can we understand this direction from sources? Can we derive the mission for todays generation? Why do you conclude that we ought build a sanhedrin before establishing a malchus? Who appoints the sanhedrin, if not a king? when is the sanhedrin valid al pi din? How will we make tefillin in yemos hamoshiach? (acc. to rav kook) How do you derive that the oral tradition is meant to represent moral progress upon the torah from within the torah? What are present obstacles to the sanhedrin? I wish urgently that the principles of knassios be returned to the rabbanim. How do you derive that slavery is begrudging? Can you actually derive from the exodus a general direction/purpose of humanity from slavery?

Sorry for the technical delay in receiving your questions. Usually people ask 1 question at a time, but we will answer your many questions concisely, 1 by 1: 1. Q. What are the objectives, end missions, that the Torah itself is aiming at? A. The goal is to bring us to be more Godly, see my answer at: https://www.yeshiva.co/ask/59102 and especially my lesson on this topic: https://www.yeshiva.co/midrash/46487 2. Q. How deeply can we understand this direction from sources? A. The aforementioned class is based on several attached source sheets, see for example: Devarim 10, 12-13, Shmot 33-34, Yeshaya 2, 3. 3. Q. Can we derive the mission for todays generation? A. In addition to the eternal Godly ideals and messages and how to apply them in each respective generation with the help of the current rabbinical authorities, one of the prime ways to focus on the specific needs of a generation is by noticing what mitzvot the gentile nations try preventing . Today, when freedom of religion is accepted even in the former Soviet Union, the U.N. and most of the world, and surely the Hamas, Iran & anti-Semites have no problem with any mitzva aside from the presence of the Jewish State in the Land of Israel. That's a sign that we should especially focus on bringing all Jews back to live in Israel and precisely strengthening our State in the Holy Land (R. Charlap, M'Maynei HaYshua, p. 196). 4. Q. Why do you conclude that we ought build a sanhedrin before establishing a malchus? A. The Talmud in Megilla 17a explains that the Amida was set up according to the order of the process of redemption, where Hashiva Shoftenu (reviving Sanhedrin) precedes Et Tzemach David (malchut Beit David). The truth is that halachically neither mitzva depends on the other, and both are obligatory to try implementing simultaneously regardless of the other. 5. Q. Who appoints the sanhedrin, if not a king? when is the sanhedrin valid al pi din? A. The Rambam explains that if the Jews of Eretz Yisrael can agree on one great rabbi who is accepted by all streams, then the nation of Israel gives him semicha and he, in turn, can and will give semicha to other qualified rabbis (Hil. B'chorot 4, 4 & Peirush HaMishnayot Sanhedrin 1, 3) 6. How will we make tefillin in yemos hamoshiach? (acc. to rav kook) A. It will continue to be made as always, out of a kosher animal's leather. Nevertheless, the general rabbinical consensus is that at some point in that eternal and varied "future", the mitzvot may change (Nida 61b), and this obviously will be done under the auspices of the Sanhedrin (Rambam, Hil. Mamrim ch. 2). 7. Q. How do you derive that the oral tradition is meant to represent moral progress upon the torah from within the torah? A. The Oral Law, by definition, applies and interprets the Written Law, to each and every generation. See for example, the aforementioned Rambam (Hil. Mamrim ch. 2, 5). Just for example, the Tanach clearly doesn't encourage having 2 wives (calling them: tzarot=difficulties), but temporarily allowed it as was necessary in the primitive world when couples couldn't conceive. Apparently these questions interest you very much, so I strongly suggest listening to the lesson I mentioned above. 8. What are present obstacles to the sanhedrin? A. Religious people tend to be very wary of changes, and each rabbi will not dare initiate such change (albeit a mitzvah and obligation) so it obviously will take time. Just like gathering the exiles has been taking 100 years, even though it's a mitzvah and we all want it, but large historical changes obviously take time, especially for the religious, who have gotten used to an exile-type of Judaism for 2,000 years. 9. I wish urgently that the principles of knassios be returned to the rabbanim. A. Sanhedrin will deal with that. 10. How do you derive that slavery is begrudging? A. Ask yourself or any modern person off the street whether they would like to be a slave? Do you/they think Lincoln made a moral mistake by freeing the slaves in America? Our sages teach that slaves have feelings, rights and must even be respected: "whoever acquires a slave has acquired a master for himself" (Kiddushin 20a, Rambam Hil. Avadim 1, 16). As you inferred in your following question, our current holiday of Pesach teaches this as well, where for the first time in history, mankind learned that slaves are meant to be free, and have feelings, intellect etc. 11. Q. Can you actually derive from the exodus a general direction/purpose of humanity from slavery? A. See the previous answer. All the best!