Modern technology has undoubtedly brought many benefits to today’s society. But to the Jew, nothing in the world can be unrelated to his mission -- the service of G-d. There is a specific reason for the recent outpouring of secular knowledge, and a specific purpose for which it is to be utilized.

The Lubavitcher Rebbe has on many occasions emphasized this point, stressing that not only may a Jew use modern technology for the sake of Torah and Chassidus, but has an obligation to do so.

We live in an age that is characterized, above all, by its immense accumulation of knowledge. Throughout the generations, there have always been advances in man’s understanding, be it in the sciences or the humanities. But they are insignificant compared to the recent explosion of knowledge that has dwarfed the achievements of previous generations. In any and every discipline that is open to human comprehension gigantic strides have been taken in man’s understanding of himself and his environs. In the last century or so, science has been the universal king, and undreamed of vistas have been opened through the scientific method. In physics, chemistry, biology, medicine -- the fields are legion -- our knowledge today compared to that of previous ages is awesomely, infinitely greater.

Undoubtedly, mankind has benefited greatly from this incredible leap in knowledge. We live a life style undreamed of by our forebears, taking for granted conveniences that, only a few short generations ago, were the stuff of science fiction. Man’s mastery of nature has led him to harness its potential to produce all the marvels of modern technology so commonplace today.

This sudden deluge of knowledge in the last hundred and fifty years has been attributed to many causes; the supremacy of the ‘scientific method’ and the freedom of the age of Enlightenment are just a few of the many reasons advanced. All very plausible, all undoubtedly contributing something. And all based on the same assumption: that all was accomplished through man’s greatness, man’s ingenuity, man’s efforts.

But the Jew knows differently. Nothing in this world merely happens aimlessly without any purpose. There is a Master of this world, omnipotent and omniscient, Who has not withdrawn His hand from it. Without question man has free will; but there is also Divine Providence. The great outpouring of knowledge in this last century did not happen by chance; there was a reason for it to happen precisely now and no other time.

An essential point. Everything in this world has a purpose -- "Everything that G-d created in His world was created solely for His glory.’’ A logical corollary of this is that the purpose of everything which exists is that it be utilized in the service of G-d. Through using each thing to serve G-d, the Jews, the chosen people, have been given the privilege and responsibility of bringing each created thing to perfection. Likewise, the vast body of knowledge available today has as its true purpose the service of G-d. A Jew cannot divide the world into the sacred and profane; or even into the sacred and mundane. Everything can be used for sacred purposes -- and, as we shall see, must be so used. The only matter requiring clarification is how, specifically, are such things to be utilized.

Two thousand years ago, the holy Zohar (I, 117a) foretold this great explosion of knowledge: "In the 600th year of the 6th millennium (approximately 1830) the gates of knowledge above, and the fountains of knowledge below, will be opened, and the world will be prepared to enter the seventh millennium." The ‘gates of knowledge above’’ refers to the wisdom of Torah; " the fountains of knowledge below" is secular knowledge.

This passage in the Zohar quite clearly foretells the great leap in knowledge we are witnessing in the present. A closer analysis of it will give us the answers to the two points raised previously: Why has this explosion of knowledge occurred now, and how is it to be utilized for good?

Clearly, the Zohar, in connecting the two, has indicated that this increase in secular knowledge is dependent upon and caused by the increase in Torah learning. Our starting point then, must be an analysis of "the gates of knowledge above," and their relationship to "the fountains of knowledge below.’’

The opening of "the gates of knowledge above’’ refers to the revelation of the inner teachings of the Torah, the esoteric, or in more specific terms, the teachings of Chassidus. From the time of the Baal Shem Tov (the founder of the Chassidic movement) about 200 years ago, until the present day, the teachings of Chassidus have flourished and been disseminated in an ever increasing volume. This is indeed the true ‘‘preparation to entering the seventh millennium" which is the Messianic age. For the Messianic age will be characterized by the fact that "the earth will be full of the knowledge of the L-rd as the waters cover the sea" (Isaiah 11:9). Chassidus, the study of the esoteric, is a "taste" of this "knowledge of the L-rd’’ and is thus the fitting preparation for the Messianic age.

This then is the key to understanding the reason for the opening of "the fountains of knowledge below’’ in recent times. Its purpose and aim is the same as that of the opening of "the gates of knowledge above" -- the preparation to the Messianic age. And it too must be in a form resembling the salient characteristics of that age.

One of the major characteristics of the Messianic age, besides the aforementioned "knowledge of the L-rd’’ is the promise (Isaiah 40:5) that "the glory of the L-rd will be revealed and all flesh will together perceive it, for the mouth of the L-rd has spoken it." There is an important distinction between the two. "Knowledge of the L-rd’’ is an intellectual recognition; "all flesh will perceive it" expresses the actual physical vision of the G-dly revelation. The physical eye will see G-dliness.

It is this which is the connection between the outburst of secular knowledge and the preparation to the Messianic age. The use of modern science and technology in the service of Torah prepares mankind to see -- literally and physically -- G-dly matters. A simple example: Man’s service to G-d must be such that he knows that "G-d is standing over him watching him and checking his . . . heart if he is serving Him fittingly." But to recognize that G-d is omnipotent. and that every action is seen, requires an intellectual comprehension not possible for everyone. Man is a limited being, and intangibles are more readily comprehensible when accompanied by physical examples. And this is where modern technology takes its place. The discovery of the telephone, radio, television, etc. in the last few decades provides just such an example. The simultaneous transmission and reception of words and images all over the world, gives concrete understanding to the belief that G-d, Who of course is infinitely greater, can certainly hear and see all that takes place. The impression this makes on man’s mind is that much more powerful, and his service to G-d that much stronger.

The above example illustrates only one way that G-d is served through modern technology. However, this utilization is indirect, one step removed from the actual technology. The true purpose of the recent explosion of knowledge is that it itself be utilized for the sake of Torah; and, since the Zohar connects it to the time of the revelation of the esoteric, to be used specifically in the dissemination of Chassidus. Only then is its true purpose fulfilled. [And if it is used for mundane, non-holy purposes it is simply because man has free will.]

To return to our example of radio. When radio itself is used to disseminate Chassidus by broadcasting a lecture on Chassidus, then this invention has reached its peak of perfection in preparing the world for the Messianic age. For, as mentioned previously, the Messianic age is distinguished primarily by two characteristics. The world will be "full of the knowledge of the L-rd’’; and this knowledge will be seen by all flesh. And this is precisely what happens when the radio or television is used to broadcast Chassidus. The Chassidus thereby learned is physically heard, and in every part of the earth. [For a transmission can be heard or seen everywhere if the transmitter and receiver are powerful enough.] Thus the esoteric teachings of the Torah, which are similar to the teachings of the Messianic age, through the use of modern technology are indeed "filling the earth with the knowledge of the L-rd," in the manner of ‘‘all flesh will perceive it" -- the Chassidus is actually heard throughout the whole world.

We can go even further. The utilization of technological innovations is still removed from the actual technology itself. When using this invention for Torah, there is still no intrinsic connection between the technology and holiness. True unity between secular knowledge and Torah occurs only when the secular knowledge itself demonstrates the essence of the esoteric in Torah.

An example: Chassidus reveals the true unity of G-d. Notwithstanding the plenitude of created things in this world, G-d remains One. Indeed, the very existence of this plenitude stems from the unity of G-d, and is reflected in the unity that exists in the world. And this physical unity, which is a reflection of the Divine unity, is precisely that which modern science is increasingly discovering. Previously, it was thought that all matter was compounded from many basic elements in existence, each one a completely separate entity unto itself. But modern science is discovering otherwise. Now it is realized that these so-called ‘basic’ elements only appear unrelated, but in reality are only different configurations of the same components. This then is the connection between the vast leaps made in secular knowledge and the revelation of Chassidus as a preparation to entering the seventh millennium (the Messianic age). The revelation of Chassidus is automatically accompanied by the increase in secular knowledge, for only through the physical will Chassidus, which is the ‘‘taste’ of the Torah of Mashiach (which will reveal the unity of G-d in the world) be in the manner of a ‘‘taste" of "all flesh will see, ‘ revealing true unity in the world itself. This then leads us to the realization that in truth the unity in this world is no different from the unity of G-d -- which is the true preparation of the world for the Messianic age.

The lesson is clear. We live in a world that is so rapidly changing that what was new yesterday is today obsolete. The benefits brought by modern science are wonderful indeed, and it is easy to lose one’s perspective amid the glittering cornucopia of technology. But the Jew is different. The Jew has but one yardstick, one criterion by which to measure everything -- how it will affect his service to G-d. To the Jew, the marvels of modern technology cannot be looked upon as something the use of which are divorced from his essence as a Jew; for all the world and its creations therein have but one purpose -- to be used in his service to G-d. The products of secular science cannot be regarded indifferently; or worse yet, regarded hostility simply because they are modern. On the contrary, modern technology not only may be used, but we have no right to ignore the gifts from G-d so lavishly bestowed upon us to spread Torah and Mitzvos. And in our age, we have an additional obligation to utilize all modern advances for the propagation of Torah, and especially Chassidus. For the advances of the last few centuries occurred entirely for one purpose -- that hand in hand with the revelation of Chassidus they will prepare our world for the Messianic age. With the aid of this explosion of knowledge in the secular sciences, the propagation of Chassidus will ensure the fulfillment of the promise that ‘‘the earth will be full of the knowledge of the L-rd as the waters cover the sea" and "the glory of the L-rd will be revealed, and all flesh together will perceive it, for the mouth of the L-rd has spoken it."