Once Klal Yisrael repents, they are assured of the ingathering of the exiles, regardless of where they are located among the nations of the world. The Rambam infers from this pasuk that one must believe in the coming of Moshiach. Indeed, the Rambam writes, “And he who does not believe in him (Moshiach), or he who does not await his coming, does not only repudiate the (prophecies of) Nevi’im, but also denies the Torah and Moshe Rabbeinu.” The Brisker Rav, zl, inferred from the Rambam that he who denies the Geulah, Redemption, is a kofer, non-believer. Even he who does not anticipate and wait for Moshiach is also included in this title. The Rav cited the Rambam’s text, “Ani Ma’amin,” in which it is stated, “I believe with complete faith in the coming of Moshiach. Though he may tarry, nonetheless, I await him every day that he will come.” Why is this principle written in a question and answer format? It should have said simply, “I believe in the coming of Moshiach,” without adding, “though he may tarry, etc.” The Rav explained that in truth, there is no question and answer. Rather, this is the essence of our belief. It is not sufficient to believe in the concept of Moshiach, but we are obligated to look forward to his coming every day. This is consistent with the prayer we say every day, “For we hope for Your salvation every day.”
We wait for Moshiach every day, as we have waited for thousands of years. As Horav Shimon Schwab, zl, writes, however, we have become impatient. We do not want to wait. We want him right now! We forget that we cannot bring Moshiach down to our level. We must raise ourselves up to his. Moshiach will come when Klal Yisrael performs teshuvah and is worthy of his coming.
We are faced with an inconsistency in the words of Chazal. We are taught that when a person passes on from this world, one of the first questions he is asked by the Heavenly Tribunal is: “Tzipisah l’Yeshuah,” “Did you hope for the Yeshuah/Redemption?” This implies that every day, every moment, we are expected to hope for the coming of Moshiach. Chazal note another statement which appears to present a contradiction. We are taught that, “Ben David,” which is a reference to Moshiach, will not come until the Jewish People have given up hope for the Geulah, Redemption. If we are to hope for the Yeshuah, to the point that we will have to account for whatever time we relinquished that hope, how is it that Moshiach will not come unless everybody gives up hope? How are we to reconcile these two statements of Chazal?
Horav Schwab cites an answer that he heard from Horav Yosef Leib Bloch, zl, who says that “giving up hope” for Geulah means that one gives up hope of bringing the Geulah by himself. From the time of Bar Kochba, through Shabsai Tzvi, there have been attempts to bring about the Geulah, to bring Moshiach through various manipulations. When we give up hope of effecting the advent of Moshiach through our own machinations, then we will merit his coming. Hoping for Moshiach is a foundation of Jewish belief; turning this hope into an obsession that takes precedence over the rest of the Torah does not represent Torah perspective.
What does it mean to wait for Moshiach, to hope every day that he will come? When we wait for Moshiach, something exciting transpires. We become elevated spiritually. We prepare ourselves for his sudden arrival. Is that true? If we really anticipate his coming, would we build luxury homes and live extravagant lifestyles? After all, why bother? Moshiach is coming! Every moment of our lives should be infused with this feeling. Moshiach is coming!
Horav Nachum Zev Ziv, zl, makes an analogy which gives us some idea of the attitude we should cultivate in waiting for Moshiach. Imagine a house in which a member of the family is critically ill. He must receive medical care soon, or he will succumb to his illness. Everybody sits and waits for that moment when the doctor will arrive and treat the patient. Suddenly, there is a knock at the door. Everybody races to open the door for the doctor. They open it, and, alas, it is only the next-door-neighbor. They sit down once again, anticipating the doctor’s imminent arrival. When another knock is heard at the door, they all get up again and run to greet the doctor. Alas, it is only the mailman with a letter. While they return to their places, disappointed, they cannot give up hope, for their father lies ill. His only hope of getting off the sickbed is the medical treatment he will receive from the doctor. Regardless of the number of false alarms that they endure, their hope does not dissipate.
This is the type of hope with which we must await the advent of Moshiach Tzidkeinu. Klal Yisrael is likened to a critically ill person awaiting medical relief. The doctor–Moshiach–will be sent by the Ribbono Shel Olam at the proper time. Indeed, one who does not anticipate Moshiach’s arrival, probably does not realize or care about the dangerous illness confronting Klal Yisrael. How can one hope for Redemption if he has no idea that he is in exile?
Waiting for Moshiach is an exercise in avodas Hashem. It is the height of emunah to continue believing in his coming, despite the many disappointments and setbacks. We never give up–we live it, we become it, and we act it. We should never, however, become obsessed with it.
