Part of a talk by the Rebbe, Purim 1987
2. Lately a question has come up regarding the content of these gatherings. ‘Why is it,’ it has been asked, ‘that there is such lengthy and frequent discussion regarding the redemption?’ Farbrengens have taken place for many years, also by previous Rebbeim, and although it was occasionally mentioned, it was never such a central topic. Now, on the other hand, effort is made to discuss it and to show its connection with every single Jew.
True, it was clearly discussed by our Sages and by the Rambam, who said that, ‘Every individual should view himself...and the whole world as half-meritorious and half-guilty...and by doing one mitzvah he can tip himself and the entire world to the side of good and bring redemption and deliverance.’ But we have never seen this point continually stressed and repeated before recent years!
A similar question is asked regarding the constant stress on spreading the Noachide Commandments to non-Jews. Here again there is a clear ruling from the Rambam that every Jew is required to do so. The question is asked though, since this law has been in effect for many hundreds of years, why is it that only recently has it been stressed, and so constantly?
There are two explanations regarding why now the Seven Mitzvos must be spread. The simple reason, as explained by commentaries on the Rambam, is that in previous generations it was impossible to influence non-Jews in this regard. Any attempt to influence a non-Jew in religious matters would put one’s life in danger. And even when it no longer was a matter of life and death, it was still dangerous enough that people were exempt from the obligation of reaching out to the Bnei Noach.
Today, however, we see that the world has changed drastically. Not only is it possible to influence non-Jews without endangering oneself, but they are actually appreciative. When notified that there is a ‘Super-Being’ and that they can help fulfill making the world a better place through keeping the Seven Mitzvos, they see that you care for their well-being. Frequently, they will even show their appreciation by helping him in his livelihood, etc.
Furthermore, the Rambam uses the expression, ‘lakuf (‘to forcefully influence’) all inhabitants of the world to accept the Noachide commands.’ Although obviously one must do this in a pleasant, gentle, and peaceful way, it still must be done with persistence. If you have already tried several times, try again nevertheless. We frequently see that although people are sometimes spoken to five times, they do not change until they hear it a sixth time!
Someone might wish to complain: ‘and is this all that we’re lacking? There are so many things which need our attention!’
Obviously, this complaint cannot be taken seriously. By the same reasoning, you could do away with all 613 mitzvos, G‑d forbid! Ask someone to do a mitzvah, and he can reply, ‘But there’s something else important that I’m attending to!’ And this is not just a theoretical answer — it’s something we see on a daily basis. People claim that they don’t need to do mitzvos because they give charity! True, charity is a great mitzvah; but does that exempt one from doing the others? With this reasoning, a person could even say, ‘But I’m doing mitzvos by helping other Jews — I have no time to ever think about G‑d!’ Therefore we must be concerned with all the mitzvos — in this case, spreading the Noachide commandments.
This is the simple reason for the present stress on spreading the Seven Mitzvos, but there is a deeper reason, connected with the idea that the world has changed.
[A parenthetical statement: everything one hears or sees must be taken as a lesson in serving G‑d. Regarding the changing attitudes of non-Jews, an amazing event has transpired within the last few days. An American leader, who for years opposed prayer — and even a ‘moment of silence’ — in the schools, has suddenly made an about-face. He publicly stated, ‘How is it possible that schoolchildren learn math, geometry, etc. and learn nothing about what is right and wrong? The latter is certainly more important,’ he claimed, ‘because it is necessary for day-to-day life.’
But what is the situation with Jewish children? There are hundreds of thousands of Jewish children — about one hundred thousand in the New York area alone — who receive no Jewish education whatsoever!
Where are the rabbis, community leaders, educators? Everything else they find time for, whereas something of such central importance is left on the side, undone.
When they are repeatedly reminded about this, they begrudgingly call a meeting, make a resolution, etc. But what does the child have from that?! He knows nothing about the meeting — it only matters when it is accomplished, when he receives a Jewish education. If not, G‑d forbid, another day goes by, and another, and it becomes increasingly more difficult to turn him back from his self-destructive path.
Everyone has a personal responsibility to be concerned with the child who lives down the block, who attends the shul, etc.]
In spite of the fact that the world has undergone such change, nevertheless Mashiach still has not come. In the times of the Talmud our Sages already said, ‘kalu kol hakitzin’ (‘all deadlines for Mashiach’s coming have passed’). Throughout the generations, Jewish leaders such as Rav Saadia Gaon, the Rambam, and many others have spoken about later deadlines. Although they have not been so publicized, the Alter Rebbe and the Rebbe Rashab also spoke of deadlines. But a new era began when the Previous Rebbe proclaimed, l’altar l’teshuvah, l’altar l’geulah (‘Do teshuvah now and Mashiach will come now!’). He had it printed and publicized, and in spite of bitter opposition, had it continually repeated.
It is decades after these proclamations, and nevertheless, Mashiach still has not come. I have searched and searched for an explanation for this, and the only answer I’ve found is the following. In previous generations, since HaNasi hu hakol (‘the Nasi is everything’) it was possible to rely on the Nasi’s efforts. However, after so long, when even the Previous Rebbe’s proclamation has passed and Mashiach still hasn’t come, the only possibility is that every single Jew must be involved in bringing the redemption.
This is why now is the time to stress the ruling of the Rambam mentioned above — that even one action, etc. of a single Jew can bring the redemption. Since so much time has passed, and the world situation has even changed for the better (as mentioned above) and Mashiach still has not come, the only thing which could be missing is that every Jew feel that bringing Mashiach is his personal responsibility.
This is also the other reason for the stress on the Seven Mitzvos. Since the world has changed, and Mashiach has nevertheless not come, every individual must do everything possible to hasten his coming.
It would be appropriate that at every gathering of Jews, it should be announced: ‘Jews, attention! A single additional good act from one of you could be the final act which brings the redemption!’
And although there are many complaints and excuses as to why it is improper to speak about Mashiach’s coming...these complaints themselves are a sign of how badly the world needs him! The darkness is so great that people don’t even realize that they’re in darkness. The very speaking about Mashiach itself nullifies these complaints.
Similarly with the Seven Mitzvos: the time has come to prepare the world for Mashiach. This includes making it a ‘settled place’ through spreading the Seven Mitzvos.