Perhaps the understanding is with the Meshech Chochma in Parshas Bechukosai who describes the cyclic history of Klal Yisroel. He writes that the nature of every generation is to try and improve on their predecessors. As long as there is room for progress in a positive way, this is fine. However, eventually we peak and then the only way to "advance" is by going down. Then, the circle begins anew. 1

Today, for the first time in the annals of Jewish history we have two different cycles functioning simultaneously. One segment of Klal Yisroel has reached its apex, functioning at the highest level of avodas Hashem, dedicating their lives and the lives of their children to mitzvos, davening, and Torah study. Another section of Klal Yisroel has no concept of what it means to be a Jew. According to the formula of the Meshech Chochma, we can predict the future of these two components of our nation. Those at the crest of the hill will go down, while those in the depths of the valley will inexorably rise. For those at the top of the hill to survive, they must latch onto those at the bottom and by clinging to them, rise with them. So we've arrived at a startling conclusion: Our only hope for enduring as religious Jews is to reach out. There are direct benefits to be accrued as well by hosting and teaching others. These can be divided into three categories - benefit for the mind, the heart and the soul.

Benefit for the mind: Most people live in a comfort zone, having a social circle of like-minded people. Unfortunately, this can lead to stagnation of the intellect. Medical studies indicate that senility is engendered by never being exposed to fresh ideas. Kiruv provides a unique way of exposing oneself to ideas at polar extremes from one's own. We re-examine our own positions in a new light. This provides mental acuity and refreshing vigour to our opinions.

Benefit for the heart: It is impossible to feel comfortable with people on different levels of yiddishkeit without interacting with them. Being involved with them builds bridges; it allows us to view them positively, to like them and to count them as friends. And this friendship in turn is oftentimes the catalyst and inspiration for turning someone religious. Benefit for the soul: When concentrating on spiritual growth, it is easy to lose sight of the basics. Just as someone looking through binoculars cannot see and enjoy the grass beneath his feet, so too while we may be adding new dimensions to our yiddishkeit, we just might be neglecting work on the foundations. Reaching out forces one to remove the binoculars, to explore and concentrate on the fundamentals. It is sometimes healthy to be confronted by someone who challenges the central premises of our beliefs. Also, when our religiosity is on display at the Shabbos meals, we will naturally sing Zemiros with gusto and come up with interesting Divrei Torah. This won't make us a tzaddik overnight, but it certainly is a step in the right direction.

The sincerity and yearning of ba'alei teshuva can be inspiring. A rebbe in Neve Yerushalayim once overhead a conversation between two young women who had recently become religious. One was from a traditional background with a kosher home, the other was from a completely secular household. The rebbe hears the second girl telling her friend, "I'm so jealous of you. At least you've never eaten treif in your life, but I grew up not knowing it was wrong. Now what shall I do with myself?" The rebbe says that hearing the pain and longing reflected in her voice was the most inspiring occurrence he ever experienced.

Besides the benefits, the leaders of the generation have proclaimed that it is incumbent upon each individual to devote some time to reaching out. Just as we are obligated to tithe our financial assets, they have ruled that we must tithe our time, spending a tenth of our time to teach others less knowledgable than ourselves. Chofetz Chaim encouraged those who felt unworthy of the task, telling them, "Even dirty water extinguishes a fire. There's a fire of ignorance raging, and we all must jump into the breach." We're not advocating that everyone go into full time outreach, we're saying they should reach out in some small measure.

Following are a few practical points about kiruv.

HOW DO I GET INVOLVED?

There are two ways, the first of which is teaching. The Partners in Torah program in the U.S.A. currently has almost 3,500 sets of study partners across the United States and Canada, from Alaska to Hawaii. That's almost three and a half thousand non-professional laymen, your average every-day people, tutoring and mentoring others. In England, the SEED program under Rabbi Joseph Grunfeld oversees thousands of pairs of chavrusos. Our Kollel too offers a SEED program, and men and women are welcome to contact the Kollel and try their hand at one to one teaching.

The other method is by invites for a Shabbos or Yom Tov meal. As one kiruv worker puts it, "There's nothing that proves the existence of G-d like a good cholent." In Europe, those who were not religious did so by intellectual choice. They had deep philosophical questions on Hashem and His Torah. Thus the crying need for such works as Malbim and Hirsch to defend and "make sense" of the Torah. Nowadays however, unaffiliated Jews fear religion; it is seen as a straightjacket and a peril to enjoying life, to being oneself, to harmonious relationships, etc. We are the best salesmen for religion. Our lifestyle reflects a focus and a self-satisfaction. People are yearning for direction in life and we portray for them a fulfilling and rewarding way of life.

WHAT DO I NEED TO KNOW?

When groups of bachurim leave the confines of yeshiva during summer holidays for a SEED program, they are briefed by outreach professionals and told they need know only one thing: It's perfectly okay to say I don't know. Whether it's a question of halacha (may I erase Hashem's name from my computer screen), hashkafa (why did the Holocaust happen; how do dinosaurs fit with the story of Creation), taamei hamitzvos (why can't I eat milk and meat together), there's nothing wrong with admitting one's lack of knowledge. Quite the reverse: they absorb a powerful lesson - yiddishkeit is not about being there, but about learning and growing.

WHAT HAPPENS IF THEY DON'T BECOME FRUM?

The Mashgiach of Lakewood, Rav Nosson Wachtfogel zt"l, who was the father of the community Kollel movement, often said that he found there's no such thing as wasted effort in kiruv. Even if the person I teach or invite for a Shabbos meal doesn't change, perhaps his grandchildren will marry a Jew because of my effort or maybe he'll tell a friend about his experience and the friend will embrace religion. It is important to bear this in mind when we get discouraged and feel we're wasting our time: Every effort produces results, although we may not see it immediately.

Another important point: We cannot be the arbiters to decide what is called success for someone else's neshama. What we consider a lack of accomplishment could actually be spiritual greatness and closeness to Hashem. There's a story of a young man from New York who became religious. He lived with his father, and his father couldn't help noticing how he was always bent over a gemara, finding joy and serenity learning Torah. Although not interested in religion, the father asked the son to teach him some gemara. The son resisted, "You don't even know the aleph bais. The whole structure of gemara is radically different from anything else. It's a composite of two languages, Hebrew and Aramaic, and you know neither. Etc, etc." But the older man would not relent. "Just one daf, that's all I'm asking for. One daf!"

Eventually, the son gave in and began studying with his father. It was indeed a tough go, each line, each kasha, each teirutz, needing hours and hours of work. Additionally, the son was away a lot on business. Finally, after a year's time, they finished the daf. Now the father demanded a siyum, as is traditional when finishing a masechta. Again, the son wouldn't hear of it, the father persisted, until the son agreed to present the question to Rav Moshe Feinstein zt"l. Rav Moshe said that a siyum is most definitely in order, and he himself would be happy to attend. The siyum was celebrated, and the father radiated tremendous joy over his wonderful accomplishment. That night, he died in his sleep. The next day, Rav Moshe spoke at the funeral, saying that all this man needed to acquire his portion in Olam Haboh was one daf, and he merited doing what he was created for - "yeish koneh olamo b'daf achas".

In truth, even without results, we shouldn't desist from trying. A friend spent well over a decade learning with someone, befriending his family, etc, and yet there was absolutely no change. Finally ready to concede defeat, he discussed the case with a gadol. The response: Would you give up if it was your brother?

HOW ABOUT ADDICTS, ALCOHOLICS, ETC?

No matter how degenerate a person may be, he is still a prime candidate for outreach. The concept of teshuva applies to all sins. Teshuva as defined by Rabbeinu Yonah in the very beginning of Shaarei Teshuva is that yazor Hashem lashavim kasher ein yad tivam maseges - Hashem will help returnees beyond human ability. Harav Shmuel Kamenetsky shlita, Rosh Yeshiva of Philadelphia Yeshiva, has stated that statistics compiled for the percentage of drug users and alcoholics able to kick the habit are totally irrelevant to Jews. What professionals maintain is impossible has happened again and again. Even those who claim to have an inborn yearning towards a specific sin can be elevated and healed by teshuva so that the sin becomes completely foreign to their nature.

IN CONCLUSION

We are well aware of the world wide teshuva movement. This phenomenon has long been predicted. "Behold, days are coming, says the L-rd, when I will send hunger into the land; not a hunger for bread nor a thirst for water, but to hear the words of Hashem" (Amos 8,1). Rambam (Hilchos Teshuva 7,5) too cites this as halacha, "The Torah has assures us that Klal Yisroel will repent at the end of time and will immediately be redeemed, as it is written, "And it shall come to pass when all these troubles befall you that you will return to Hashem, and He will have mercy upon you and gather you unto the Land" (Devarim 30,1). Sefer Shomer Emunim explains Rambam to mean that all fifteen million Jews alive will repent, not just the small fraction of observant Jews.

If we truly desire the advent of Moshiach, we can hasten it by bringing our brethren back to the fold. So our job is cut out for us. With this merit we can surely hope for a ksiva v'chasima tova.

Footnote

1. A source for Meshech Chochma can be found in Rambam (Avoda Zarah 1:1) where Rambam examines the issue of how idol worship came into being. He explains that initially people felt that since the heavenly spheres guide the world from on high, it is an honour to Hashem to pay homage to His illustrious servants. This error eventually led to idol worship of the celestial beings.