Teshuva and the Messianic Era

Rabbi Reuven Mann

This week’s Parshiyot, Nitzavim-VaYeilech, contain a fundamental doctrine of Judaism: The Messianic Era. This refers to a time in which the "anointed one", a great and righteous king from the lineage of David known as Mashiach, will be instrumental in ushering in the era of universal peace and spiritual perfection that we pray for.

On a practical level, the belief in and hope for the coming of the “Redeemer” has sustained the Jewish people in their most calamitous times. No matter how far-fetched the glorious vision of a Messianic era appeared, Jews never ceased to believe in and yearn for it.

The Rambam’s (Maimonides’) formulation of this fundamental principle reflects the notion that one must have the ability to patiently “wait” for something of such great significance: “I believe with perfect faith in the coming of the Mashiach, and even though he may tarry, I will wait for him.” Clearly, the hoped-for redemption may not occur in the near or not-so-close future, but one way or another, it will come. It must come. Before that can happen, however, there is something that we must do, as the Rambam states in Hilchot Teshuva 7:5:

“All the prophets commanded about Teshuva (repentance), and Israel will only be redeemed with Teshuva. The Torah has promised that Israel is destined to do Teshuva at the end, and they will then be immediately redeemed, as it says: ‘It shall be when all these things have come upon you, the blessings and the curses which I have placed before you; and you shall take it to your heart among all the nations that I have dispersed you there. And you will return to Hashem, your G-d, and listen to His voice in accordance with everything that I command you this day; you and your sons, with all your heart and all your soul. And [then] Hashem will restore your captives and show you mercy; and gather you from all the nations to which Hashem dispersed you.’ (Devarim 30:1-3)”

These verses clearly imply that the wholehearted return of the Jews to a full observance of Torah is a prerequisite for the advent of the Scion of the House of David. Interestingly, that assertion seems to leave open the possibility that we can have an effect on precipitating his arrival. Thus, if the Jewish people suddenly decided to repent from their sins and return to the proper study of Torah and performance of the Mitzvot, it could certainly accelerate the process of the Geula (Redemption).

In fact, the Rabbis expound the verse in Yishayahu 60:22, “In its time I will hasten it” to mean that if the Jews do not do Teshuva, Mashiach will still come, but it will be in its preordained time. However, if they return to a full embrace of Yahadut (Judaism), then “I (Hashem) will hasten it. (Yalkut Shimoni 296)”

The question arises: why is Teshuva a prerequisite for the advent of Mashiach? If we are talking about a return to Judaism of virtually the entire nation, that may evoke some skepticism and despair. For no matter how you look at it, those among us who lead fully religious lives are distinctly in the minority. Why can’t Mashiach come and lead us to the higher level of understanding that will inspire a national return to Torah and Mitzvot?

The Rambam explains that there is no difference between the post-Mashiach epoch and our own, except removal of Sheibbud Malchuyot (achievement of political independence). Today we lack complete autonomy, as we have many enemies and are dependent on allies such as the U.S. to assist us in our never-ending struggle for survival. That situation will terminate in the days of the Redeemer, and we will obtain total independence, security, and tranquility.

It will also be a time of world peace and great material abundance, so that problems like hunger and deprivation will be eliminated. We must note in this regard that the Rambam – unlike the Ramban (Nachmanides) – specifically emphasizes that there will be no changes in the laws of nature in the Messianic era.

It seems to me that the Rambam believes that it lies within the power of man to unlock the secrets of nature and learn how to bring forth prodigious amounts of agricultural produce, which will be enough to feed the entire world and then some. The great scientific and technological progress that mankind has already made encourages the notion that we are not very far from arriving at this benchmark of the Messianic era.

Along these lines, we should not discount the significance of the reemergence of the State of Israel and the development of its sophisticated army. When the authentic Davidic King arrives, he will have a ready-made military machine that he can lead in the cataclysmic wars he is destined to fight against our enemies and those of mankind. Once the evil regimes who refuse to make peace with the Jews are eliminated, the tone will be set for the establishment of the universal world peace that we anticipate.

However, the glorious vision of a tranquil universal, where the “wolf will dwell with the lamb” (Yishayahu 11:6), seems as remote as ever, as wars and destruction seem to dominate the international scene. This is now more dangerous than ever due to the proliferation of weapons of unprecedented destructive power. How is that ever going to change?

The Rambam maintains that the current value system of most nations, i.e., wealth and power, will change in the Messianic era. The entire world will realize that the pursuit of the material goals and “glory” that have motivated mankind throughout its history are vain and empty. They will discover that the only thing that truly matters is the attainment of wisdom. They will also recognize that the Jews are G-d’s Chosen People, whom He has entrusted with His Torah and the keys to understanding it. They will then respect and value the Jewish people and their special knowledge and will seek to be enlightened and inspired by them.

In the time of Mashiach, all the people and nations will be fully engaged and immersed in the pursuit of Divine Wisdom. The renunciation of war and strife will naturally result from their understanding of what constitutes the true “good” in this existence.

The Rambam puts it this way in the Moreh Nevuchim (Part 3, Ch. 11):

“All the great evils which men cause to each other because of certain goals, desires, opinions, or religious principles are likewise due to privation, because they originate in ignorance, which is the absence of wisdom. A blind man, for example, stumbles constantly because he cannot see and causes injury and harm to himself and others. In the same manner, various classes of men, each man in proportion to his ignorance, bring great evils upon themselves and upon other individual members of the species. If men possessed wisdom, which stands in the same relationship to the form of man as sight to the eye, they would not cause any injury to themselves or others; for the knowledge of truth removes hatred and quarrels and prevents mutual injuries. This state of affairs is promised to us by the prophet in the words: ‘And the wolf shall dwell with the lamb,’ ‘and the cow and the bear shall feed together,’ and ‘the suckling child shall play on the hole of the asp.’ The prophet points out what will be the cause of this change; for he says that hatred, quarrel, and fighting will come to an end because men will then have a true knowledge of G-d. ‘They shall not hurt or destroy in all My holy mountain: for the earth shall be full of the knowledge of the Lord, as waters cover the sea.’ Note it.”

We are commanded to not only believe in the phenomenon of the Mashiach but to eagerly anticipate and look forward to his arrival. But for what reason do we eagerly await this development? The Rambam states (Laws of Kings and Their Wars 12:4):

“The sages and the prophets did not yearn for the Messianic era in order to have dominion over the entire world, to rule over the gentiles, to be exalted by the nations, or to eat, drink, and celebrate. Rather, they desired to be free to involve themselves in Torah and wisdom without any pressures or disturbances so that they would merit the World to Come.”

We can now understand why Teshuva is a necessary precursor of the Messiah. Moreover, it appears that repentance from sin is not enough. A complete overhauling of values is required. For if a person does not appreciate the wisdom of Torah and actively pursue it, he will not be able to relate to and partake of the good of the Messianic era.

Yemot HaMashiach (Days of the Messiah) is a situation where the entire world will be joined together, with Israel at the head, in order to be immersed in the study of the Wisdom of Hashem.

If we truly yearn for Mashiach, we should prepare for his arrival by perfecting our deeds and behaviors and increasing our ability to study Torah and to enjoy its sublime wisdom.

The study of Torah and the performance of good deeds afford us the best life in this world and prepare us for the World to Come.

May we merit to achieve it.

Shabbat Shalom.