As the Book of Devarim comes to a close (in Parashat Nitzavim), Moses warns not to stray from the path of Torah, and he cautions about what could happen if, Heaven forbid, they abandon it. Finally, Moses predicts that after all these events, we will return in full repentance to G-d, and only then will redemption arrive.
Based on these verses, Maimonides rules (Laws of Repentance, Chapter 7, Halacha 5): “Israel will only be redeemed through repentance, and the Torah has already promised that Israel will repent at the end of their exile, and immediately they will be redeemed.” In other words, redemption and repentance are intertwined, and at the end of exile, the people will return in repentance and be immediately redeemed.
What kind of repentance is G-d waiting for? The author of Minchat Elazar writes (Divrei Torah, 3rd Edition, p. 24) that the claim that “redemption is delayed until all of Israel returns [to G-d] is contrary to many scriptural sources.” He cites evidence from the Sages regarding the era of Ikveta D’Meshicha (“the footsteps of the Moshiach”), where most of the generation will be in a state of audacity and other negative signs. So how could this be the generation of Moshiach if his coming is delayed until everyone returns and all are righteous?” He concludes: “Certainly, these claims are nonsense and false.”
That is, the mere fact that sins still exist among the people of Israel does not delay redemption. Regarding the verse (Psalms 130:8), “And He will redeem Israel from all their sins”, commentators (Mitzudat David) explain: “Even sin will not delay redemption, for He will redeem Israel from the sins.” This is also reflected in the order of the verses recited in Nefilat Apayim – first: “G-d redeems Israel from all their troubles”, referring to deliverance from exile; only afterward: “And He – G-d – will redeem Israel from all their sins.”
This does not contradict the need for repentance before redemption. Indeed, repentance is necessary before redemption, especially since we desire the redemption to come in a state of merit and as quickly as possible (achishena). But this repentance, before the redemption, does not need to be complete, erasing all sins; it is sufficient for it to be an initial awakening. The erasure of sins and full repentance will occur after the redemption.
Moreover, it seems that the main repentance required for redemption is not necessarily that of those who have strayed from Torah observance. These individuals are considered “captive infants”, especially in our generation, since most of them were never raised on the path of Torah and mitzvot. They fall under Maimonides’ words (Laws of Mamrim, Chapter 3, Halacha 3): “These errant children and their children, who were led astray by their parents... they are like captive infants... like someone compelled, since they were raised in error.” Consequently, their deeds do not delay redemption.
Therefore, it is clear that the main need for an awakening of repentance before redemption comes is from faithful Jews who observe Torah and mitzvot, who are called to awaken in repentance specifically in preparation for the coming of the true and complete redemption. The author of Minchat Elazar also writes (ibid): “What Maimonides wrote – that Israel will not be redeemed except through repentance – refers to the observant and faithful, people like us, but not to wait for all of Israel.”
Adapted from Rabbi Menachem Brod, Sichat HaShevua
The fact Moshiach will come through teshuva, is not only so that the sins that stand in its way should be erased. Rather, the process of redemption requires teshuvah. Teshuvah is an expression of a man’s innermost spiritual core, the yechidah within his soul. Through teshuvah one elicits the advent of the Redemption, which in essence is the manifestation of the Divine yechidah — the manifestation of that sublime level of Divine light which transcends the graduated self-screening process by which it normally allows itself to be minimally perceived in this lowly world.
(the Rebbe, adapted From Exile to Redemption, reprinted with permission from Sichos in English)
