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Fear of Judgment

by Rabbi Heschel Greenberg

Another source of anxiety that many experience, is that when Moshiach comes we will be judged for our behavior in the pre-Messianic age¹, and who wants to be held up to that type of scrutiny by a judge who cannot be fooled.

In short, it is the fear of Divine retribution for all of the sins of our past, which makes some shudder at the thought of Moshiach. Without entering into the accuracy of the belief that when Moshiach comes we will all be tested and judged -- for there is evidence from classical sources² that the day of judgment will not commence until after the Resurrection of the Dead, and even then it might only be for the Nations of the world and not for the Jewish people -- the fear is totally unfounded.

For if one believes that G-d will remember our misdeeds of the past and is certainly aware of them in the present, the obvious reaction is to desist from these actions and to do t’shuva. Moreover, the fact that one is willing to postpone, G-d forbid, the coming of Moshiach, because of his desire to continue sinning in exile is the nadir of insensitivity. If there was any further need for a compelling reason that Moshiach redeem us from Golus, it is the bizarre phenomenon of individuals steeped in Torah who go out of their way to cool off the fervor and interest in Moshiach, reminiscent of Amalek³.

Additionally, in response to the argument that Moshiach brings with him judgment, and therefore, we should not push too hard to bring him, this is no different from the argument that we should not teach children Torah and Halacha, because when they grow up they will inevitably transgress. Had they not been educated, their transgressions would not be so severe, but now that they know the seriousness of their transgressions, these transgressions are regarded as willful and intentional. Essentially, this argument implies that ignorance is bliss.

Another approach to assuage the concern of one, who is convinced that he will experience great embarrassment when Moshiach arrives, is to assure him that the good will be so overwhelming that any sane person would agree that it is worth the temporary embarrassment⁴.

Moshiach's coming will not only introduce an unprecedented abundance of material good, but more importantly, Moshiach will imbue everything that we do with so much more meaning and depth that any residual pain and suffering from Golus will be insignificant.

And if it is the prospect of embarrassment that is so intimidating, one might consider that our being in golus is the greatest embarrassment. It is a national and collective embarrassment, as well as an embarrassment for G-d Himself who, in the words of the prophet, is 'disgraced amidst the nations⁵." This is the concept of Shechinta B'Golusa, the very basis for the recitation of Tikkun Chatzos, the midnight prayer recited by Jews throughout the ages.

The guilt-ridden individual who is insensitive to collective embarrassment should consider the following:

Firstly, the longer we are in Golus the longer we have time to change. We will thus, be held accountable for not utilizing the extra time in Golus. If Moshiach comes immediately, one can always use the defense that he had not changed because there was no time.

Secondly, whether we want Moshiach to come or not, his arrival is guaranteed. And from all the signs and declarations of Gedolei Yisroel (our greatest Rabbinical leaders), his coming is imminent. When he does come and discovers that we did nothing to push for his coming, we will suffer far more severely, not only for the sins of the past, but also for not wanting Moshiach.

In conclusion, lest the reader think that Judaism is retribution oriented, it should be stated emphatically that, on the contrary, Moshiach is exclusively a positive experience, and we should look forward to his coming with excitement and anticipation. In the words of our sages⁶: "All of Israel has a share in the world to come, as it says⁷: "'And your people are all righteous'."

¹ See Hosheia 9:5; Malachi 3:23; Ramban, Sha'ar HaGemul.

² See Teshuvos u'Biurim 11; Likkutei Dibburim, vol. II, p. 644.

³ Devarim 25:18. See Tanchuma and Rashi there. Likkutei Sichos, vol. I. p.209ff.

⁴ See Hilchos Melachim 12:5.

⁵ Yechezkel 36:22 - 23.

⁶ Zohar II, 170b; Mechilta Shemos 14:28.

⁷ Yeshayahu 60:21.

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