Our Mishna on Amud Aleph speaks of a separate prohibition, aside from eating, that it is also prohibited to cut the new grain until the grain designated for the Omer sacrifice is cut (or possibly offered; see the Gemara’s debate on Amud Beis). The proof text is the verse which describes the Omer as “first cut” (Vayikra 23:10).

The Sefas Emes raises a question: in our times, since there is no sacrifice, does this restriction apply? He suggests it should, as we see a mindfulness of our sages that we should anticipate the rebuilding of the Temple any year. If we cut other grain first, it could disrupt the potential of bringing a proper Omer that year. The Messiah can come tomorrow.

The idea of living and feeling as if the Messiah can come at any moment requires some study. We can and should believe in the redemption as we believe in any other teaching. How and why did it become a particular mitzvah to anticipate and expect the Mashiach to come any day?

The Rambam is most famously quoted on this. In his Thirteen principles of faith (Commentary on Mishna, Introduction to Perek Chelek, Sanhedrin):

“The twelfth principle is the Messianic era and that is to believe and to confirm that he will come even if it seems to be taking a long time and to anticipate his arrival.”

However, I would say it is not utterly clear from the strict language of the Rambam if he means it is some special mitzvah to constantly expect Mashiach, or if he means it within the context of keeping the belief and expectation despite the fact that it has taken so long. However, there is a teaching in the Gemara (Shabbos 31a) that is more direct:

“With regard to the same verse, Rava said: After departing from this world, when a person is brought to judgment for the life he lived in this world, they say to him in the order of that verse: Did you conduct business faithfully? Did you designate times for Torah study? Did you engage in procreation? Did you await salvation?…”

Furthermore, the Rambam codifies this clearly in Laws of Kings (11:1): “Anyone who does not believe in him or does not await his coming denies not only the statements of the other prophets but those of the Torah and Moses, our teacher.”

This certainly implies a specific requirement to actively anticipate and await the Mashiach.

The Shu”t Chasam Sofer (YD 356) states that though there is a tradition of Thirteen Principles of Faith, it is “hard for me to accept that belief in the Mashiach is one of them.” He argues that it does not represent something foundational such that if you don’t believe it, basic Jewish practices are undermined. (He does not quote it, but this echoes the Sefer Haikkarim who in the introduction defines a principle of faith as something essential to the fabric and structure of the Torah.) Chasam Sofer does affirm that belief in Mashiach is still important because it is promised in our sacred writings and therefore we must believe it. So he says disbelief in Mashiach still is tantamount to denying scripture, and belief in scripture is indeed foundational.

The entire Chasam Sofer might seem like a technicality since, in the end, not believing in Mashiach is tantamount to denying Torah. However, the difference seems to me that the Chasam Sofer does not codify the requirement to “await it or expect it every day,” at least not as a requirement to maintain a fundamental of faith.

In the daily Shemoneh Esrei we pray: “For Your deliverance we hope all day…” That is Nusach Ashkenaz. Nusach Sefard adds: “…and watch for Your deliverance.” Perhaps the additional phrase depends on how one stands in this dispute. If it is not a special requirement to anticipate Mashiach, then one phrase is enough, as it is part of expressing the wish and longing in the form of this prayer. The repetition may emphasize a mitzvah unto itself, and represent the Rambam’s position.

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Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com