REALITY OF
REDEMPTION: THE
THREE WEEKS
Shira Smiles Shiur –
July 13,
2014/Tamuz 15, 5774
Summary by Channie
Koplowitz Stein
The
Gemarrah lists several questions one’s
soul will be asked upon its appearance before the Heavenly throne: “Did
you conduct
your business faithfully? Did you set aside fixed times for Torah
study? Did
you engage in procreation? Did you wait in hope for the Messianic
salvation?
All the
questions save one seem to have one thing in common, points out Rabbi
Frand.
They all seem to focus on our daily life, except for hoping for the
salvation.
It seems logical then, continues Rabbi Frand, that yearning for the
redemption
should also be an ongoing daily activity and not something relegated to
haphazard, infrequent thought. Even more so should this yearning be
central in
our minds during the “three
weeks”
referred to as “the
narrow straits.”
The
premise that one must constantly yearn for and anticipate the
redemption is so
central to Judaism that Rambam lists it as one of the thirteen
Principles of
Faith incumbent on every Jew to keep as central in his daily life.
Where do
we find the basis for this belief? From the verse in Deuteronomy: “Your
are to know
this day and take to your heart that Hashem is the only God –
in heaven above
and on earth below –
there is no other.”
Rabbi Yerucham Levovitz notes in Daas Torah that this is the
first
mitzvah cited by the SMA”K,
that our belief in God as the Creator of heaven and earth extends to
His
ability (and desire) to bring the redemption in the blink of an eye,
for Hashem
envisioned a perfect world, but Adam corrupted the final stage of
creation, the
process of perfection, by his sin. Therefore, as we recite in Alenu,
“We
put our hope in
You …
to
perfect the world through the Almighty’s
sovereignty. Then all the world’s
inhabitants will recognize You …
and pay You homage, and they will accept …
the yoke of Your Kingship…”
The
Slonimer Rebbe, the Netivot Shalom, explains more fully the
relationship
between belief in the Creator and belief and longing that He will bring
the
Messiah at any moment. As noted, Hashem planned for a perfect world in
which
all would have knowledge of Him. But through Adam’s
sin, we were removed from that ideal to a world of falsehood and lies.
Yet we
still believe in that world of goodness where God’s
presence is not concealed in the pain of His hiddenness. We believe
that this
is the night that precedes the day, and we long for the day when our
intimacy
with Hakodosh Boruch Hu will be reestablished. To deny that that day
will come,
continues the Netivot Shalom, is to deny God’s
ultimate purpose to create a world
of perfection.
But if I
am praying for Moshiach’s
arrival to ease my family’s
finances or to help me in social situations, writes the Siach Yosef,
then my yearning is for the physical world and not for the spiritually
perfect
world of connection to Hashem. Physical pleasures are very transitory,
but if
my wish is to create a world of chessed that I can constantly
recall in
spiritual pleasure, then I can create the ultimate pleasure of a
relationship
with the Ribbonoh shel Olam.
Unfortunately, writes Rabbi Frand, we seem quite content with our level
of
spirituality and remain unaware of what we are lacking. Rabbi Frand
then
relates a beautiful parable from Rabbi Shimon Schwab that puts our
condition
into perspective. Imagine, he writes, that you are at a wedding;
everyone is
dressed beautifully, the band is playing and the food is delicious. The
only
thing missing is the bride, and no one seems to be aware of her
absence. So are
we today. There are wonderful yeshivas for our children, we live in a
frum
community, we have moving services in our synagogues. We don’t
even realize that
“the
bride is
missing.”
Hashem wants us to yearn for the perfected world where pain and
suffering will
be unnecessary.
Rabbi
Pincus in Golus Ligeulah cites a question from the Chasam
Sofer
and asks why a belief in the imminent arrival of Moshiach should be one
of the
thirteen principles of faith, the denial of which would constitute
apostasy.
After all, we have lived for centuries now as religious Jews without
the
arrival of Moshiach. Rabbi Pincus answers that belief and yearning for
Moshiach
is something we need today; it is not about the future. The essence of
Judaism
is not about reward and punishment, but about partnering with Hakodosh
Boruch
Hu in perfecting the world. While Hashem suffers with us in our exile,
we also
suffer with Him as He is distant from us. We worry with Hashem as His
partners
concerned with our “business”,
not as employees
who don’t
care
about the business as long as they get their paychecks on time. The
condition
of the world, of our “business”
with Hashem is
relevant at every moment of the present, much like a groom who, in
those
moments of yichud and intimacy immediately following the
ceremony,
strives to use these moments to strengthen his personal relationship
with his
bride rather than to discuss future family issues.
Yearning
for Moshiach is about today because I understand that the exile means
that God
has concealed Himself from me, and I long for that elusive
relationship. I want
it today, and I know it can happen at any moment. Torah and mitzvoth
are meant
to strengthen that relationship, not to exist on their own, in a
vacuum,
because they are enjoyable. We can observe all the mitzvoth, and the
bride can
still be missing without our even realizing it. Our tears on Tisha B’Av
are there
because we aren’t
even aware of what we’re
missing.
That we
feel comfortable living as Jews in exile is merely a mirage. In the
Gemarrah,
Rabba bar Bar-Chana tells a story of a boat that landed on the back of
a huge
whale. Thinking they had landed on an island, the sailors got out,
built a
fire, and started cooking. When the whale felt the fire, it flipped
over, and
Rabba Bar Bar-Chana and his companions barely managed to escape by
grabbing
onto their nearby boat.
The
analogy is clear, explains the Maharash. During our long exile,
we
wander from country to country. Each time we establish roots, but
eventually
the country expels us or tries to destroy us. As long as we are in
exile, we
are living our lives on the back of the whale, writes Rabbi Frand. But
are we
crying for the discomfort of our lives, or for the severance of our
relationship with Hakodosh Boruch Hu?
So what
can we do to reestablish this connection, a connection that was very
palpable
during the time of the Beit Hamikdosh? Rabbi Lugassi offers us
some
suggestions in Beyam Derech. We live in an age of concealment
that
generates much apostasy and questioning of our fundamental beliefs.
Yet, if we
are to reestablish a strong connection with Hashem, we must strengthen
our
faith that things are not coincidental. We must see that every missile
fired at
our nation has as its target a destruction of our faith in the Ribbonoh
shel
Olam. We must also recognize the challenge to our faith from
technology. Will
we use these tools to disseminate Torah and Godliness to the world, or
to fan
the flames of promiscuity? We must focus on the holy among all the
impurity. Chevlei
Moshiach can be translated not only as the birth pangs accompanying
the
arrival of Moshiach, but also as the rope which connects us to Moshiach
and
swings precariously. If we don’t
hold on tightly, we may fall.
How else
can we bring salvation to Zion? By bringing back those who have sinned,
quotes Tallelei
Chaim, Rav Chaim Hacohen, the Chalban, from Isaiah. We
begin by doing
our own teshuvah and then bringing back others through our
example. We
can accomplish this only by generating a sense of achdut among
members
of Bnei Yisroel. Only through a sense of unity can we generate
the
warmth that will welcome others back into the life of Torah Judaism.
For
eighteen days, three boys with their tragic abduction and death united
our
people with one heart, and many non observant Jews began their return
to
Judaism in love and concern for our children. (May this merit continue
to rise
with their holy souls to plead before Hashem’s
holy throne for the true peace that Moshiach will bring.)
This love
for one another can best be expressed through acts of chessed. As the
Manchester Rav points out in Inspiration and Insight, the first
blessing
of the Shemona Esrei, the Silent Devotion, explicitly states
that Hashem
remembers the chessed of our forefathers and brings their
redeemer to
their children’s
children with love. Above all, Hashem values the love we bear one
another and our
acts of loving kindness toward each other. While we resolve to do
teshuvah on
Tisha B’Av,
we
must also involve ourselves with the needs of our fellow Jews. These
acts will
hasten the Redeemer.
A
strong enough
belief and desire will bring that day closer, writes the Netivot
Shalom, for
Hashem brought the redemption in Egypt because Bnei Yisroel cried out
to Him
and wanted to be redeemed. Those who did not desire redemption died in
Egypt.
Our desire creates the energy that the Satan tries so hard to destroy.
Our job
is to wait and to long for the redemption. Then from Your place You,
our God,
will appear, writes Rabbi Dessler in Michtav Me’Eliyahu.
How will
it come? Suddenly, at any moment. Life goes on and suddenly Moshiach
will
appear, write the compilers of Sichos Hizchazkus. When you plan
your
day, writes the Chofetz Chaim, build into your schedule changes that
will be
needed when Moshiach arrives in mid afternoon. Build Moshiach Momentum
through
anticipation. Learn from Rebetzin Smiles’
daughter who, with the sirens sounding and missiles flying into Eretz
Yisroel,
assumed Moshiach must be on his way and started combing her mother’s
shaitel so the
family would be ready for that awesome moment. The more we live with
the
thought of Moshiach on a daily basis, the more Moshiach Momentum we
create.
Study the Thirteen Principles of Faith in our Siddurim (found after the
Daily
Morning Prayers), recite the lines of hope for the redemption from Alenu
with passion, and perform acts of chessed to bring love and
unity among
our people. Let us pray that this Tisha B’Av
will become a day of
celebration as Moshiach arrives and God’s
presence is revealed to all mankind.