Disclaimer: The opinions expressed here are that of the writer and do not necessarily represent the views of the Union for Traditional Judaism, unless otherwise indicated.
Reading your responsum “Inviting a Non-Jew to the Passover Seder,” I was struck by your comment that “according to an important strand of Jewish eschatology” “the whole world will have become Jewish” in the age of Meshiach. I have never heard this before. Can you recommend further reading about this idea?
My opinion about the whole world becoming Jewish at the time of the Meshiach is based on Radak’s comments on Isaiah 2:2-4; 56:6-7. (Also, see Rambam, Hilkhot Melakhim, end.)
Of course, this seems to be purely theological speculation from which nothing practical (i.e., halakhhah le-ma`aseh; see Baba Batra 130b) can be derived (see Yerushalmi: Peah 2.4/17a: ein lemedin lo min ha-haggadot). Indeed, this seems to be hilkhata le-meshicha, which Rashi (Zevahim 45a) says has no practical halakhic application but only ethical or theological insights can be drawn therefrom (i.e.,drosh ve-kabbel skhar). In other words, for Rashi, hilkhata le-meshicha seems to be aggadata.
Nevertheless, Tosafot in several places disagrees and does draw practical guidance (if not actual governance) from hilkhata le-meshicha. See Zev. 45a: hilkhata le-meshicha (re Kidd. 72b); Yoma 13a: halakhah; San. 51b: halakhah; Shabbat 133a: u-tenan; Pes. 69b: halakhah.
The reason I mention all this is because Radak’s view that gentiles will come to convert at the time of the Meshiach influences me to have a very lenient attitude towards giyyur (see Yevamot 109b and Tosafot: ra`ah). And, while not advocating active proselytism (although there is no issur here), I think it is a good idea to expose gentiles whom one knows to the Seder as the most impressive Jewish celebration.
In fact, my late revered teacher, HaGaon R. Saul Lieberman zt”l interpreted the view of Bet Hillel in Mishnah: Pesahim 8.8 as being in response to Roman soldiers in Temple times who were so impressed with Pesach preparations that they tried to convert on the spot without proper preparation (Tosefta Kifshuta: Moed, pp. 614-15).
Moreover, even if the gentile guest is not interested in conversion, surely it is good to expose friendly gentiles to authentic Jewish practice (see Rambam, Sefer ha-Mitzvot, pos. no. 9). In fact, many years ago, when I was a rabbi in Oklahoma City, Oklahoma, a gentile once told me, “you know a Jew is your real friend when he invites you to his Seder.” —- I hope this offers some clarity.
Be-virkat chag kasher ve-sameach ve-shel bri’ut!
David Novak
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One of the founding members of the UTJ, Rabbi David Novak is recognized scholar in Talmud and theology. He has served on the Panel of Halakhic Inquiry and contributed to the UTJ’s 3-volume Tomeikh K’Hakalakha, a series of questions & answers on topical religious issues.
A disciple of Rabbi Saul Lieberman, Rabbi Novak is the author of many books and scholarly works, including:
Rabbi Novak holds the J. Richard and Dorothy Shiff Chair of Jewish Studies as Professor of Religion and Philosophy at the University of Toronto, where he is a member of University College and the Centre for Jewish Studies. He is also a consulting scholar and a member of the Board of Advisors of the James Madison Program in American Ideals and Institutions at Princeton University.