As mentioned in the previous post (The Voice of Redemption), the Talmud teaches that Ben David will come the day (hayom) we hear the voice of G-d. Simply put, when prophecy returns, we will have entered the Messianic Era, a time of redemption and freedom and love; no longer a time of alienation. Weapons of destruction will be re-formed as farming tools and the knowledge of G-d will cover the world like water covers the seabed.

The Talmud (Makkot 24a)  also teaches that the 613 commandments of the Torah can be distilled down to one simple principle, “Darshuni v’chai – seek Me and live (Amos 5:4).”

Putting these two Talmudic teachings together tells us that the path to Mashiach is prophecy. And the path to prophecy is to search for G-d.

The problem is that, according to the Talmud, prophecy has not existed since the beginning of the Second Temple, 2500 years ago. And, therefore, people will tell you that to reach for prophecy is a dimyon, a vain imagining, and you should forget about it.  And if you bring up Joel 3:1 where it says that our sons and daughters will be prophets, they will tell you, “That’s not now. That’s when Mashiach comes.”

Do you hear the problem? The party line says that you cannot get there until you are already there. The system blocks the way to Geulah (Redemption) by two interrelated principles:

Principle #1: We cannot change anything that was established by rabbis of the past unless we are greater in wisdom than they were.

Principle #2: Every generation is lower in wisdom than the previous generation (yeridat ha-dorot).

In other words, according to our Oral Tradition, nothing can ever change. And if we perceive that there is a dinosaur in the room, our job is to ignore it.

But truth be told, the prohibition against changing a tradition or a halacha is an albatross around our stiff Jewish necks. Maybe when we were in 18th century Poland or 15th century Spain or 11th century Persia, it was different. Then, you could make the argument that religious inflexibility was essential for survival as a people.

But today, as we head deeper and deeper into the uncharted realm of Geulah, it is the world’s survival, not the Jewish people’s survival, that is at risk. Israel, imperfect as it may appear, has the moral compass to lead the world in the Name of G-d, and so it will, to the world’s benefit.

But in order to do it, we have to wake up and challenge the Oral Tradition. Because the Oral Tradition tells us to dislike and denigrate Goyim, and the redemption of the world is dependent on Jews loving Goyim and Goyim loving Jews. This is the Ger. In fact, the redemption is dependent on love altogether, love tempered by the wisdom it takes to actually love the L-rd our G-d with all our heart and all our soul and all our might.  

The Oral Tradition fails us when it explains “with all our might,” to mean that we should love G-d with all our money.  Only those collecting tzedaka would come up with a spin like that.

In truth, “with all our might” means with all our might. “Darshuni v’chai – seek Me and live (Amos 5:4).”

That verse tells us that if you search for G-d, He will find you. Double your money back, guaranteed. And you will live, in this world and the next. This is the real survival. It always was, even in 18th Poland or 15th century Spain. For hard times as those we have a prayer, “b’tzel canafecha tostirenu – conceal us in the shadow of Your wings.” It is a good prayer to say even today (hayom).