by Rav Hayim Avihu Schwartz, yeshiva.org.il, translated by Hillel Fendel
An intricate discussion appears in the Gemara (Talmud, Tr. Sanhedrin 97b) about the future Redemption and whether or not it is contingent upon the Jewish People's return to a Torah life. One Sage cites the verse from Habakuk 2 that states, "If it [the time of Redemption] tarries, wait for it," indicating that it is not conditional.
The Talmud counters this by asking, "Even if we wait for it, who says that G-d is similarly waiting? Perhaps He has no interest to redeem?" The answer to that is what we read in Isaiah 30, "Therefore G-d will wait, to be gracious to you; and therefore will He be exalted, to have mercy upon you."
However, the Gemara concludes, the attribute of justice is holding up the process – which leads to the question: Can Israel be redeemed today? Do we deserve it?
A famous dispute is then recorded there: R. Eliezer says that in fact, if Israel does not repent, they will not be redeemed. R. Yehoshua responds with incredulity: "If they do not do teshuva, they will not be redeemed?! How can this be?!"
The question is a very strong one. How can there be even a thought of no Redemption (Geula)? After all, the Redemption of Israel is not our own private matter. It is something that all of mankind, and all of Creation, will benefit from and thus attain their full potential. The Land of Israel is not simply a place of refuge for the persecuted Jews. Rather, the Nation of Israel must bring to the fore all of its spiritual strengths, and this can only happen in the Land of Israel, the Land of G-d. This means that the Redemption of Israel must necessarily happen. But on the other hand, how can it happen when Israel's spiritual state is so low?
The Gemara answers: "Ultimately, G-d will bring about an evil king whose decrees are as grave as those of Haman, leading Israel to repent and return to the good path." In the Jerusalem Talmud, this answer is given by R. Eliezer – meaning that even R. Eliezer agrees that ultimately, Israel will do teshuva and will be redeemed. In the Babylonian Talmud, the dispute continues until the point that R. Eliezer had nothing to answer R. Yehoshua – an indication that he conceded.
In any event, one who studies this long passage will see something strange. Generally, when one Sage cites a verse in the course of a dispute, the other Sage will explain why that verse does not actually prove the first Sage's point. However, we see here that each of the two Sages simply brought additional verses to prove their own points, without seeking to explain the verses cited by the other!
The explanation to this must be – as can deduced from a careful study of the cited verses – that R. Yehoshua does not "require" repentance for the beginning of the Geula process to begin, but in order for it to continue on to its anticipated end, there must in fact be repentance, as in the verses cited by R. Eliezer.
We thus see again: There is something about the Nation of Israel that is eternal and unchanging! There is always a permanent bond between Israel and G-d, and even if Israel sins, G-d will come and redeem them. Why? Because we are G-d's children, and this can never change.
The Talmud continues: "There can be no clearer sign of the Redemption than the blossoming of the Land of Israel, as is written: 'And you, mountains of Israel, will give your branches and bear your fruits for My nation Israel, for they are coming soon.'" Rashi explains: "When Eretz Yisrael produces its fruits generously, it means the end [of the Exile] is near; this is the clearest sign thereof."
All we have to do is open our eyes to see that this is precisely what is happening during these very years! Just walk out to the fruit markets and see the abundant produce of the Land! Is this not "the clearest sign"?
The Gemara continues to say that when we inherit the Land, this is a harbinger, or beginning, of the Redemption; it is the key to the revelation of G-d's Name in the world. Accordingly, we are clearly in the heat of the Geula process – for a significant part of the Land is in our hands.
Did Abraham Really Say That?
Elsewhere in the Talmud (Shabbat 89b) we read that the Patriarch Abraham appears to be insensitive to Israel's plight. When G-d allegorically asks him during the End of Days what should be done with his descendants who have sinned, Abraham answers that they should be destroyed, "in order to sanctify G-d's name." Abraham's son Isaac takes a much more sympathetic stance and finds the right approach to defend Israel before G-d. But Abraham's words require explanation!
The context of this allegory appears in Isaiah 63, where G-d says: "The year of My redemption has arrived, and I looked and there was no one helping…" G-d is trying to fulfill His promise to take vengeance upon the nations that harmed Israel throughout history and begin the Redemption. But He looks around and see that Israel is "not helping" – they are not yet ready for the Redemption, they are not helping Him carry it out. On the contrary: they are full of sins, they are rebelling against G-d, angering Him, defiling themselves, and thus desecrating His name even as He seeks to redeem them!
And so, G-d seeks someone who can put in a good word for them – but Avraham refuses to do so. How can that be? Of all people, Avraham – the man of kindness, the one who begged G-d to save the people of S'dom – can find nothing to say on behalf of Israel, other than that they should be destroyed?! This is inconceivable!
Rather, this must be understood in light of the above dispute between R. Yehoshua and R. Eliezer. We said that R. Eliezer ultimately conceded that Israel need not repent in order for the Redemption to happen. We asked how it could be that Redemption might not happen – but now we ask the opposite: How can it be that the Redemption would come about when Israel is filthy with sins and impurity? How can there be Geula if Israel is not ready for the Divine process to begin in the world? How can R. Eliezer possibly concede that with Israel in such a lowly state, the third Beit HaMikdash would be built, prophecy would return, and the Sanhedrin would be reestablished?! This it totally illogical! Israel's job is to lead the world, to direct it, to uplift it – but can such a people as we are today meet this challenge? Most unfortunately, it does not seem so.
We must therefore say that the Geula process can begin even before Israel is totally ready. This will be the Atchalta, the beginning of the Redemption, or possibly even a bit more. But in order for G-d to complete the process and bring about the full Geula, we must be ready for the job and worthy of it. There must be a stage of teshuva.
This, then, is how Avraham's answer to G-d must be understood: Not that Israel must be destroyed, but rather that G-d should oppress them and bring troubles upon them to the point that they end up doing teshuva and becoming worthy of the Divine redemption. In the meanwhile, Avraham reasons, there is no point in asking for mercy on their behalf – for what will it help? If it causes G-d not to punish them, this will simply push off the Redemption process; the sins will continue, and no progress will be made towards the desired goal. Even if we assume that G-d will forgive us, we will continue to tread water with our local and transient problems: this prime minister or another one, another Knesset seat for one party or another, even a war every once in a while – instead of getting to the root of the problem. For we will never be able to rise up to the process of Complete Redemption without being worthy and without teshuva.
This is not the case for the initial stages, which we have received by Divine mercy – but to complete the process, there is no road other than the rectification of ourselves and our deeds. Until that happens, the process is stuck. This is why Avraham says to G-d that He should compel us to do teshuva.
But this answer does not find favor in G-d's eyes. This was not what He was looking for when He turned to Avraham, and so He then turned to his grandson Yaakov Avinu – who gave the same answer as Avraham: Without an arousal to teshuva on the part of Israel, the atchalta cannot progress to the next stage.
G-d, again, is not pleased with this answer, according to the Talmudic Medrash. He then turns to Yitzchak Avinu, Avraham's son, and says, "Your children have sinned." Yitzchak responds differently than the others: "Master of the Universe, are they my children and not Your children? At Sinai, when they said 'We will do' even before they said 'We will listen,' didn’t You call them, “My son, My firstborn son Israel” (Sh'mot 4:22)? Why do You now refer to them as my children and not Your children?"
There is a great difference between being Yitzchak's children and being G-d's children. The merit of our Patriarchs, zchut avot, is very great – but it is dependent upon mortal deeds and is not unlimited. There are situations in which zchut avot ends (Tr. Shabbat 66a). On the other hand, to be children of G-d means that the Divine sanctity imbued within us is eternal and will never cease. And so Yitzchak said, "True, they have sinned greatly, but even so, they have an intrinsic Divine sanctity. If in fact the time of Complete Redemption has arrived, this inner holiness has to be aroused – and when it awakens and become strong, all their sins will in any event be like a passing cloud."
The Gemara states that Yitzchak then "pointed to G-d and showed Him to Israel." But how can this be, since we know no man can see G-d and live? The explanation is that Yitzchak revealed to Israel the inner Divine holiness that resides permanently within themselves. They then raised their eyes to Heaven and said, "You are our Father and Redeemer; Your name is forever" (Isaiah 63,16).
May it be the will of the Creator that we merit to see the truth of this revelation by Yitzchak Avinu, speedily in our days.
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