ו' תמוז התשע"א 7/8/2011 14 B&W - 14 DAYS OF REDEMPTION By: Rabbi Alon BET MIDRASH OR HA’HAIM WHAT IS THE DIFFERENCE BETWEEN BELIEVING & ANTICIPATING IN PRACTICAL TERMS? The law is that when one hears about Moshiach — even as a side topic of discussion— it must evoke within him a deep yearning and desire to pray for Moshiach. According to Jewish law, when must one pray? It is when one feels that he is lacking one of his needs (see Hilchos Tefillah of the Rambam). When one feels so strongly about Moshiach that, upon hearing it mentioned, he feels the need to pray for Moshiach, then we know that he is truly anticipating Moshiach’s arrival. [One may ask: If the above is the law, why does Rambam not write a prayer for Moshiach every time he mentions it in his books? The answer is simple: Rambam is a codifier of Jewish law, so he teaches you the law once and expects you to pray for Moshiach all the other times!] The Rambam (Hilchos Melachim chapter 11) writes: “One who does not believe in Moshiach or does not anticipate his arrival is a denier of the Torah.” What does this mean? [A perspective: Everything in Judaism is judged by the “bottom line” — practical action. This includes even those Mitzvos which are even centered around the emotions of the heart. For example: There is a Mitzvah to love Hashem. The Rambam explains in Sefer HaMitzvos (Mitzvah Ahavas Hashem) that this commandment includes spreading the word of Hashem to those who don’t know Him (i.e., Mivtzoyim). For if one really loves something or someone, one would “share the love” with others. We see from this example that there is a practical application to every Mitzvah, even to those which are inherently emotional.] The Rebbe explains this concept in Likkutei Sichos (Vol. 28, Parshas Chukas, p. 135) based on a few seemingly extra words in the Rambam. The Rambam writes (Hilchos Parah Adumah, end of Ch. 3): “Moshe Rabbeinu was commanded to sacrifice the Parah Adumah (Red Heifer). During the course of history, the Jewish people sacrificed nice Paros Adumos. The tenth will be sacrificed by King Moshiach — may he be speedily revealed, AMEN!” This statement raises two obvious questions: 1) What is a prayer doing in the middle of a book of laws? 2) If, for whatever reason, the Rambam wishes to pray for Moshiach, would it not be more fitting to place the prayer in the section where the Rambam explains the laws pertaining to the times of Moshiach — the last two chapters of Hilchos Melachim? The answer (in short): The Rambam — who is a codifier of Jewish law — is teaching us a law!
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