Atchalta D'Geulah (Beginning of Redemption)

Atchalta D'Geulah means the beginning of redemption. This term was widely used by Religious Zionism to define the establishment of the State of Israel and Jewish rule in the Land of Israel. The Rebbe opposes this view, since the State of Israel was not established on the basis of Torah and mitzvot, it cannot constitute the beginning of redemption. The Rebbe noted many times that the beginning of redemption according to halacha is only in the order established by the Rambam, which will first come through the Moshiach who is flesh and blood.

The Midrash and Halacha

From several midrashim and Talmudic aggadot in the Babylonian and Jerusalem Talmud, it appears that the renewal of Jewish settlement in the Land of Israel is the beginning of redemption. In the Gemara in Sanhedrin, the Amora Rabbi Abba states regarding the verse, "But you, O mountains of Israel, you shall shoot forth your branches and yield your fruit to My people Israel" - "There is no more revealed end than this," with Rashi on this passage interpreting it as referring to the flourishing of vegetation in the Land of Israel.

The Rebbe's fundamental approach is that one cannot rely on midrashim and gemaras to establish halacha. The halacha was established by the Rambam, who is the sole authority on matters of redemption, and where others did not disagree with him, it is a sign that they agreed with his words. The Rambam writes in Hilchot Melachim U'Milchamoteihem U'Melech HaMoshiach, Chapter 11, about the order of redemption: "A king will arise from the House of David, immersed in Torah and occupied with mitzvot like David his father, and he will compel all of Israel to follow it and strengthen its observance." This means that redemption will begin with the coming of Moshiach. Only afterward will the stage of ingathering of the exiles occur.

The midrashim and gemaras can be interpreted differently, since the name 'redemption' is a general term—any redemption of an individual or many from trouble is called redemption. Therefore, it's possible that these midrashim speak of redemption, but not of the anticipated final redemption. It is also possible that this follows the words of our Sages that immediately upon the destruction on the Ninth of Av, the savior of Israel was born, and a certain beginning of redemption was created, but after this 'beginning,' the bitter exile only started, and most of the Temple was burned afterward, on the day after the Ninth of Av.

Regarding the words of our Sages about the flourishing of vegetation in the Land of Israel, the Rebbe explains that this is one of the signs indicating that we are at the end of the exile period and near redemption, but not that redemption has already begun. Elsewhere, the Rebbe interpreted these matters according to the inner dimensions of the concepts regarding the spreading of Chassidic teachings, that when the spread of Chassidus in the world is completed, redemption will come—according to the well-known words of Moshiach to the Baal Shem Tov.

There are (certainly very few) who wanted to say that from the Gemara in Sanhedrin: that Hashem establishes 'another David' who will be Moshiach, the reference is to David Ben-Gurion. The Rebbe rejected this ridiculous and shocking claim, as it is simply understood that Moshiach's role is to compel Israel to observe Torah and mitzvot and to restore the completeness of Torah to the Jewish people. It is therefore obvious that David Ben-Gurion, who acted in the opposite direction to sin and cause others to sin, cannot possibly be Moshiach.

Another reason for rejecting this error is that Geulah is not just about the exile of the Jewish people from their land, but also about the lack of Divine revelation and the inability to fulfill all 613 mitzvot. Therefore, as long as this aspect does not begin to return, it cannot be called Atchalta D'Geulah.

The Severity of the Error in This Matter

In many letters, the Rebbe strongly rejected those who claimed that the Redemption (Geulah) had already begun. The situation in Eretz Yisrael regarding Torah observance and mitzvos did not improve with the establishment of the State of Israel, but rather the opposite. Therefore, it is impossible that this is the beginning of the Redemption, whose purpose is the perfection of Torah and mitzvos. In a letter written to Rabbi Shlomo Yosef Zevin, the Rebbe writes that this claim causes a weakening in Torah observance and mitzvos and delays the end [of exile]. "The only explanation for why there are casualties in Eretz Yisrael is because of the declaration of 'Ischalta d'Geulah' (beginning of Redemption)." Rabbi Shalom Dov Wolpo wrote the book Between Light and Darkness on this topic.

The Rebbe said that these claims lead to leniencies in Torah and mitzvos (since people view a government that does not believe in Torah and mitzvos as the beginning of the Redemption). The Rebbe said that this statement is placing darkness for light, and light for darkness.

The Rebbe wrote a sharp expression (unusual in the Rebbe's writing style) about this statement: "The declaration of 'Ischalta d'Geulah' - is a matter of danger, because this is the only explanation that (for now) I have found for the matter of sacrifices and casualties in the Holy Land, may it be rebuilt, and among them even those who were saved from the Holocaust and saw open miracles in this, and nevertheless fell in the Holy Land, may it be rebuilt, and also in an unnatural way as mentioned above."

Further Reading

• Sefer Igros Kodesh on matters of Geulah and Moshiach, chapter on Ischalta d'Geulah.
• Rabbi Shalom Dovber HaLevi Wolpo, Between Light and Darkness, The Lubavitcher Rebbe's attitude towards Zionism and the State of Israel, published by the author, Kiryat Gat, Cheshvan 5766 (2005).

External Links

• Likkutei Sichos Vol. 5, p. 149
• Igeres Kodesh - Admor Melech HaMoshiach Shlita - 17 Kislev 5729 (1968)
• The Rebbe Sharply: 'Ischalta d'Geulah'? They are mistaken and may Hashem save us from them, on the website 'Lachluchiut Geulatis'