Geula (Redemption)
a) The definition of Redemption in Jewish law
b) The requirement to yearn for this era
c) A distinction between the requirements of belief and yearning
d) Observance of the mitzvos and the world order in the future time
e) The criterion of Divine service
f) The necessity of a human redeemer
g) Most suitable term for this leader in Jewish law
h) The specific goal of this leader
i) Conclusion
a) The definition of Redemption in Jewish law
Every Jew is required to believe that the current state of
the world as we know it, in which it is impossible to observe the 613 mitzvos
of the Torah properly - will not continue forever. There will come a time when
each Jew will be granted the freedom to observe all the precepts of the Torah,
including the mitzvos which require either inhabitance in the Land of
Israel or the Holy Temple to be rebuilt.
Clearly, this is not a belief in a totally new phenomenon;
this is a belief in a permanent return to the state of affairs of yesteryear
(such as was the case in the times of King Solomon). This state of affairs is
called in Jewish law "the true and complete Redemption." Belief in this concept
is one of the fundamental principles of Judaism.
Maimonides’ "Laws of Kings" is unique in that it is the only
accepted halachic text that codifies the Jewish belief in Moshiach. For
various reasons, these laws were not included in the Shulchan Aruch (Code
of Jewish Law) of R’ Yosef Caro, universally embraced as the foremost of
halachic texts. But the author of Shulchan Aruch did write a
comprehensive commentary to the Mishneh Torah of Maimonides (entitled
Kesef Mishneh), from which it is possible to clarify whether he held an
opinion dissenting to that of Maimonides in any point of law not discussed in
the Shulchan Aruch.
R’ Yosef Caro does not dissent to any of Maimonides’ rulings
regarding the laws of Moshiach (as is the case with the other key commentators).
The fact that he does not, makes Maimonides’ "Laws of Kings" the final authority
in halacha, and binding upon all Jews.
In the "Laws of Kings," Maimonides makes specific reference
that the task of Moshiach is a direct continuation of the work of King David (in
deference to any other Jewish leader or king). Therefore, we can conclude that
the task of Moshiach is identical to the task to which King David devoted his
life, namely to return the world to a state where it is possible to observe all
the mitzvos properly. (This point is discussed at length in Likkutei
Sichos, Vol. 18, p. 277ff.)
Thus, accomplishments typically associated with the Messianic
era, such as world peace, the building of the holy Temple, inhabitance of the
land of Israel, etc., are all secondary to the main goal of Moshiach, which is
to facilitate an environment in which the perfect observance of Torah is
possible.
Maimonides identifies the key focus of Messianic belief,
which is crucial to clarify what indeed are we required to believe. To attempt
on one’s own to digest all the descriptions of the Messianic Era and Redemption
found in Jewish literature would prove overwhelming. Here, however, we have a
clearly articulated focus: Redemption means "freedom to observe all the 613
mitzvos for all Jews." Conversely, exile (the opposite of redemption)
connotes the inability to do so. (Therefore, the Messiah himself is no more than
a leader devoted to this specific goal. Any other qualities he may have are not
directly relevant to his Messianic task.)
The Rambam writes that the belief in the coming of Moshiach
is axiomatic to Judaism, to the extent that a denial of this one precept is
considered heretical. But it is difficult to understand why the failure to
believe in a futuristic prophecy would render a person’s observance of Shabbos,
kashrus, prayer, etc., totally invalid (on the basis that he is a heretic)!
Based on Maimonides’ explanation of Moshiach’s role and of
the Redemption, however, the reason becomes apparent. Failure to believe that
the world will again make possible the full observance of Torah is tantamount to
denial of the relevance of the vast majority of the Torah’s precepts. The person
would effectively be declaring that approximately 400 of the 613 mitzvos
are relegated to the annals of history, and that practically speaking there are
only 200 or so mitzvos. This is clearly a rejection of most of the Torah
having any real impact on the world.
A further point derived from Maimonides’ ruling (that
Moshiach is devoted entirely to reenacting and continuing the work of King
David) is that one is not required to believe in a new phenomenon. Typically,
the coming of the Messiah is associated with a totally unimaginable change in
the world order beyond any human frame of reference (which could lead a person
to become fearful or hostile of Moshiach). However, Maimonides stresses that the
focus and goal of Moshiach is not new at all. His agenda is simply to repeat the
success that King David enjoyed, by facilitating an environment where all the
mitzvos can be observed. Unlike King David, he will ensure that this state
is eternal.
b) The requirement to yearn for this state
Besides the requirement to believe in the above, there is
also a requirement to actively await and yearn on a constant basis for this
state of affairs. With faith alone, the concept could become somewhat detached
from reality. However, through developing a feeling of hope and yearning for
this time, by focusing on the current inability to observe the mitzvos
properly, the belief becomes more tangible. Such yearning to observe the
mitzvos also shows that a person truly values the Torah, as it is obviously
bothering him that he cannot observe the Torah’s commands properly. In fact,
this yearning should be developed to a point that it leads a person to earnestly
plead to G-d (and even demand from Him) that the Redemption should materialize
immediately. This additional requirement (of yearning) is also one of the
fundamental principles of Judaism.
Maimonides writes: "Whoever does not believe in him, or does
not await his coming, denies not only the statements of the other prophets, but
also those of the Torah and of Moshe, our teacher, for the Torah attests to his
coming." (Laws of Kings 11:1)
Many Rabbinic authorities in recent generations have
indicated that this yearning and desire should take expression in prayers and
even demands from G-d to bring the Redemption. For a collection of sources in
English, see pamphlet "I Believe" (Lubavitch U.K. 1993, pp. 16-17). The concept
of actively awaiting Moshiach is documented also in classical sources. The
Talmud (Shabbos 31a) cites one of the questions that a person is asked when his
entire lifetime is judged: "Did you actively await the Redemption?" Our Sages
obviously considered the matter of primary importance, as the daily prayer cycle
is replete with references to Moshiach and redemption.
c) A distinction between the requirements of belief and
yearning
However, there is a key distinction between the requirement
(a) to believe in the Redemption and (b) the requirement to yearn for it.
1) In the time of the Redemption, it will be possible to
observe all of the mitzvos properly.
2) There will have to be major changes in the world order
that will facilitate the observance of the mitzvos, e.g., an end to the
subjugation of Jewish people by gentile nations, an end to war and hunger,
jealousy and rivalry (see [d] below).
One is required to believe in both points (1) and (2).
However, one is only required (primarily) to actively await and yearn for point
(1): the possibility of observing the mitzvos properly.
Therefore, there is no requirement to yearn for a state of
peace or material wealth, or to yearn for the inhabitance of the Land of Israel
- as goals in themselves - (as these would fall within category [b] above).
At the end of his Code, Maimonides describes in some
detail the state of the world that will exist when the Messianic process reaches
its completion. However, it would be unacceptable to suggest that Maimonides was
merely describing future events or concluding his book on a good note, since his
Mishneh Torah is purely a legal text aimed exclusively at codifying law
(as Maimonides specifies in the introduction to his work). Therefore, those
details that he mentions concerning the world’s future condition must be
presented in a halachic context - namely, that one is required to believe
that all these changes will indeed take place.
However, while belief in Moshiach must include belief in a
change in the world order, there is no such requirement in regard to the command
to desire and yearn for the Redemption. Maimonides writes (12:4): "The Sages and
prophets did not yearn for the Messianic Era in order that the Jewish people
rule over the entire world, nor in order that they have dominion over the
gentiles, nor that they be exalted by them, nor in order that they eat, drink,
and celebrate. Rather, their aspiration was that the Jewish people be free to
involve themselves in Torah and its wisdom, without anyone to oppress or disturb
them." From this we see that the yearning for Moshiach is limited specifically
to a desire to be able to observe all of the mitzvos properly.
d) Observance of the mitzvos and the world order in
the future time
In this future time, the observance of Torah and mitzvos
will be superior, not only in a quantitative sense (i.e., that it will be
possible to observe all 613 mitzvos, unlike now when approximately a
third of that number are possible), but also in a qualitative sense (i.e., there
will be a vastly heightened level of consciousness and understanding of the
mitzvos). This will be the case particularly with the mitzva of
"knowing G-d."
There will also be no external distractions (even for other
religious matters), and there will not be a need for any sort of business or
occupation, for one’s physical needs will be found in abundance. Consequently,
there will be no wars (which are the result of physical needs).
Despite the abundance of all things physical, man will not
desire or crave them, and as a result there will be no jealousy or rivalry.
Obviously, however, there will remain the need for material things in order that
the body should be healthy and fit.
Maimonides writes at the end of his "Laws of Kings": "In that
era there will be neither famine nor war, neither envy nor competition, for good
things will flow in abundance and all the delights will be as freely available
as dust. The occupation of the entire world will be solely to know G-d. The Jews
will, therefore, be great sages and will know the hidden matters, and will
attain an understanding of their Creator to the [full] extent of human
potential; as it is written [Isaiah 11:9], ‘For the world will be filled with
the knowledge of G-d as the waters cover the ocean bed.’"
(The above points are derived from the precise wording in the
Hebrew text. [See Likkutei Sichos, Vol. 27, pp. 239-40])
e) The criterion of Divine service
In addition to the above, one is required to believe that
this state of affairs will not come about without tremendous religious effort on
the part of man. The Redemption will come through the religious observance of
the Jewish people in general (throughout the generations), and particularly
through the efforts of the last generation that actually brings the Redemption
through t’shuva (repentance; return to G-d) and good deeds.
This concept is depicted by a vivid analogy brought in
classical sources (Introduction to Shibolei HaLeket), that the final
generation, which brings redemption, is compared to a midget standing on the
shoulder of a giant. In other words, the main accomplishments that come to
fruition during the Redemption are from the efforts of previous generations,
whose stature, piety and scholarship vastly exceeded that of the latter
generations. However, the final generation of exile has one distinct advantage
despite its lower stature; namely, it is responsible for actually bringing the
Redemption literally in the world. This is comparable to a midget standing on
the shoulder of a giant; he can actually reach higher than the giant himself,
albeit not through his own independent virtues.
Maimonides, in "Laws of Repentance," also stresses the role
of the final generation in bringing the Redemption. He writes: "The Jewish
people will only be redeemed through repentance, and the Torah has already
promised that eventually the Jewish people will indeed repent, and then their
redemption will be immediate."
This connection between the religious efforts of the Jewish
people and their redemption is discussed in some depth in chapter 37 of Tanya.
There it is explained that the Redemption is not merely a reward for the efforts
of the Jewish people in exile, but more accurately, it is the direct result of
their efforts. This is based on the kabbalistic doctrine that each
mitzva is responsible for bringing a specific Divine light into the world.
Thus, the Redemption is no more than the cumulative effect of the light which
has been brought into the world during all the generations of Jewish observance.
However, during exile this light is not apparent, and only with the Redemption
will it become so. (See Tanya, ibid., at length.)
From this it follows that the final element of the redemptive
process, which is incumbent on the last generation of the exile, is not
primarily the accumulation of further Divine light. This has been accomplished
by the cumulative effect of all the generations of Jewish observance. The final
generation is responsible largely for promoting the awareness and realization
that sufficient light has already accumulated, and the world has reached a
"critical mass" where redemption must now occur. (See sicha of Parshas
Chayei Sara 5752)
(To be continued.)