Utopia: Is the Messianic World Worth It?”

After all is said and done, there are basically two things that can be said about our world. Either it’s a hotchpotch of events going nowhere. Or else there’s a plan.
Judaism embraced the latter option. Our mission: convince the rest of the world. The rest is commentary.
Maimonides: (In introduction to Perek HaChelek) enumerates the thirteen basic principles of the Jewish faith. The final two principles deal with the era of Moshiach.
What is a “basic principle” in Judaism? Perhaps that in order to qualify as a “believing Jew” one must accept the truth of these thirteen precepts. Rambam himself writes NO! In the eighth principle: “... This entire Torah is from the mouth of the Almighty….there is no difference between the verses, `The sons of Cham were Kush and Mitzrayim,’…and, `I Am the L-rd your G-d’ …. all is the Torah of G-d, perfect, pure, holy and true….Sages: Anyone who believes that the entire Torah is from the mouth of the Almighty except for a single verse, is a heretic….”
These are thirteen principles upon which everything else rests. (yesodot -foundations)
In other words, belief in the rest of the Torah is not dependent upon any one verse. On the other hand, without these “foundations” all of Torah is virtually meaningless.
Why is the belief in Moshiach included among the foundations of the Jewish faith? Could one not conceivably believe in the rest of the Torah without accepting its vision of a future perfect world?
The Torah details a most exacting code of behavior, governing every aspect of the human experience. It takes a lifetime of committed labor and tremendous self-discipline to bring one’s life into conformity with the Torah’s ideals.
There are two possible ways in which to view the Torah’s vision of life: (A) The level of perfection expected by Torah is beyond feasible reach for a majority of people. Torah is an ideal of absolute goodness designed to serve as a point of reference for imperfect man. (B) Every individual is capable of, and expected to attain, this harmonious life. Torah is not an abstract ideal, but a practical goal.
Torah’s own view: “For the mitzvah which I command you this day is not beyond you nor is it remote from you. It is not in heaven… nor is it across the sea…. Rather, it is something that is very close to you, in your mouth, in your heart, that you may do it.” (Deuteronomy 30).
These two views reflect two ways of looking at creation. If man is inherently or even partially evil, then he can go either way. There is no reason to assume that he will be good. A world, in which every single individual is good, is the dream of a chronic optimist, one hopelessly out of touch with “reality.”
But what if the world is intrinsically good; then our currently harsh reality is the anomalous state, while the reality of Moshiach is the most natural thing in the world.
In other words, where a person stands on Moshiach expresses his attitude vis-a-vis the entire Torah. Is Torah’s formula for life a pipe dream, or is it a description of the true nature of creation? If the Torah is nothing more than a theory, then one does not expect a world free of greed, jealousy and hate. But if the Torah mirrors the essence of man, then one not only believes in a “future” Moshiach, but understands that the world is capable of instantaneously responding to his call.
This is why belief in Moshiach is not only that he will “eventually” arrive, but the anticipation of his imminent coming. Rambam’s 12th Principle: “Even if he tarries, one should await him….” In Mishneh Torah: “One who does not believe in him, or one who does not anticipate his coming, not only denies the prophets, he denies the Torah itself” (Laws of Kings, 11:1). Thus for another moment to go by without Redemption is far more “unrealistic”; than the prospect of its immediate realization.
Man has been granted freedom of choice. But the choice between good and evil is not a choice of what to be - we cannot change our quintessential self- but how to act. Man can choose to express his true essence in his behavior, or choose to suppress it.
Ultimately, the truth always comes to light. So, while man can choose how to act in any given moment, the very nature of humanity, and of G-d’s creation as a whole, mandates that it not only can, but will attain the perfection of the era of Moshiach.
Moshiach means that the Torah is for real.

In the six hundredth year in the life of Noah… all wellsprings of the great deep burst open, and the windows of heaven were opened..(Genesis 7:11)
Zohar: In the sixth century of the sixth millennium (1740-1840), the gates of supernal wisdom will be opened, as will the springs of earthly wisdom, preparing the world to be elevated in the seventh millennium.
Chassidus was revealed. All fields of secular science - mathematics, physics, medicine, technology and the social sciences – revolutionized human life.
The redemption is many things all because the human mind will comprehend the divine truth.
Presently, the world conceals the face of G-d. (Though, the workings of nature bespeak the wisdom and majesty of the Creator, and the processes of history show the hand of divine providence in the affairs of man.) But in the age of Moshiach, “knowledge and wisdom will increase” to the point that “the world will be filled with the knowledge of G-d as the waters cover the sea.” The essence of reality will be revealed; the physical world will be experienced as an expression, rather than a veil of the all-pervading reality of G-d.
This explains how the wisdom (chassidus) that emanated from the “windows of heaven” served to “prepare the world to be elevated in the seventh millennium.” These teachings offer a taste of this futuristic awareness and understanding. Chassidus explains to the mind and implants in his heart that “there is none else besides Him,” and that “G-dliness is everything and everything is G-dliness”; But how does the tremendous gains in earthly knowledge prepare the world for the messianic era.
Three ways:
1) As a tool: On the most elementary level, the scientific revolution has facilitated the dissemination of Torah. 2) As an analogue: On a deeper level, the accelerated development of earthly wisdom has also enhanced the quality of our understanding of our Creator.
For example: The concept that G-d observes our every act, word and thought and holds us accountable.
3) As a revelation: Earthly wisdom is not only a facilitator of Torah. Science is itself discovering and revealing the face of G-d. One example: In earlier generations, the study of the nature yielded a picture of a multifarious universe. The more science developed, the more it uncovered the unity behind the diversity. Even the differentiation between matter and energy was shown to be but an external distinction between two forms of the same essence.
From above and from below, our world has been primed for the Age of Knowledge.

Our era is not one of transition, but paradox. We see glimmerings of peace and prosperity, yet we are surrounded by war and poverty.
Rambam: “There will be no difference between the current age and the Messianic era except Israel’s subjugation to other nations” vs. “In that era there will be neither famine, nor war, neither envy or competition.”
How are both possible?
Ans: “Good things will flow in abundance, and all the delights will be as freely available as dust.”
The world will not change, man will. Until now man fought. For the winner, war pays. But no longer.
The analogy of the two people who paid for seats is now inadequate. We are the crew.

Our deepest desires and ideas take along time to gestate (as seen from biology, the more complex…)