Anyone who
denies or doubts the coming of Moshiach [Hazrat Mahdi (as)] – whether he does
so willingly, unwillingly, intentionally, or unintentionally – has distanced
himself from the Jewish people and is a heretic and an apikores.
[See Rambam, to “Perek Chelek”]
He
who believes in the coming of Moshiach [Hazrat Mahdi (as)] but maintains that
it will happen in the future has corrupted his belief, because expectation of
his imminent arrival is integral to
belief in his coming.
Rambam rules: “Anyone who does not believe in Moshiach [Hazrat Mahdi (as)] or await his coming denies not only the
statements of the other prophets but those of the Torah and Moshe Rabbeinu.”
[Rambam, Hilchos Melachim 11:1]
Similarly Rambam writes: “The twelfth principle is the days of
Moshiach [Hazrat Mahdi (as)], which means believing and affirming that he will
come and not thinking he will delay. If he tarries, await him.
[Rambam,
Intro. to “Perek Chelek”]
R. Velvel of Brisk adds that it is not enough to anticipate
Moshiach [Hazrat Mahdi (as)] every day: The obligation of awaiting and
expecting applies every minute. As we pray, “we hope for Your salvation all day.”
[See Maamarei
Be’er Chaim Mordechai, maamar 13; Sefer
Halkkarim, ikkar 12; Divrei Torah,
5th ed., ch. 21, and 2nd, ed., ch. 92; Haggadah Shel Pesach – Munkaz, subsec.
43, p. 17a; Minchas Elazar, vol. 5,
ch. 36; Shomer Emunim, maamar “HaGeulah,”
ch. 8; Ohr Yechezkel, vol. 3, Emunah, p. 288; Alei Shur, vol. 2, p. 405.]
Commenting on “I am the Lord, your God…”
(Shemos 20:2), Semak explains that the obligation to expect redemption is integral
to belief in God, the first of the Ten Commandments.
As it says, “… blessed are all who wait for him’ [Yeshayahu 30:18]”
(Sanhedrin
97b)
of expecting redemption, such expectation
hastens geulah. As we are taught, “Any generation that awaits his kingdom is
immediately redeemed. As it says, “… there is hope in your end, says God, [and
therefore] your children shall return to their border’ [Yirmenyahu 31:16].”
[See Yalkut
Shimoni, Eichah. Similarly, “Even if [the Jews] have nothing but hope, they
deserve redemption” (ibid., Tehillim 737)]
In this light, Chida explains the prayer “Speedily send the offspring of Your
servant David… because we hope for Your servant David… because we hope for Your
salvation all day.” We request that God
send Moshiach even if we seemingly have no merits. Why? “We hope for Your
salvation” – as a reward for our hope alone, we deserve to be redeemed.
[Midbar
Kedeimos, erech “Kivuy”]
Chazal say, “When a man is led in for judgment [in the next world], he is asked,
‘Did you await salvation?’” (Shabbos
31a).
[See Shaarei
Teshuvah, Orach Chaim 118:1, which rules that when one says, “we hope for
Your salvation,” he should bear in mind that he will be asked after his demise,
“Did you await salvation?”]
If
the Jews do not await redemption, not only does it elude them, but their
troubles and suffering increase.
As Chazal say, “All those thousands.. fell
only because they did not request the Beis HaMikdash!” (Midrash Shochar Tov, Tehillim 17)
[See Siddur
Yaavetz, Hilchos Tishah B’Av, which attributes our history of persecution
to our failure to mourn Yerushalayim]
How much
must we await and expect redemption? The Jews were instructed that, on the eve
of the exodus from Egypt, “with your loins girded, your shoes on your feet, and
your staff in your hand, you must eat in haste” (Shemos 12:11) So, too, we must await a signal any moment, “staff in
hand” and totally prepared, not needing even one moment more.
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