by Rav Sh. Yosef Veitzen yeshiva.org.il, translated by Hillel Fendel.
Response to the third challenge: When is it OK to Calculate the End?
We continue with our series "The Certainty of Redemption", which notes three different approaches towards the national-historic process the Jewish Nation is currently experiencing. One holds that the Ingathering of Jews in the Holy Land is not a significant Redemption development, given that the State of Israel is not run by a Torah government. Another view holds the opposite: The State of Israel is most definitely the fulfillment of many Biblical prophecies, and we are on a one-way journey of undetermined length towards Redemption. The third approach is that the current situation is certainly an opportunity for Redemption, but it can go either way, depending on our national and personal behavior.
Many challenges have been presented to the second approach, and Rabbi Veitzen, the Rabbi of Psagot, responds to two of them here and here. A third challenge and his response are presented herein.
Challenge #3:
"Taking the position that the Redemption is a certainty brings people to do dangerous and irresponsible things. For instance, some members of the Jewish Underground in the mid-1980's sought to blow up the Dome of the Rock, in the belief that this would lead to a world war between us and Islam, and that this would force the Messiah's coming."
Response:
1. The Potions of Life and Death
The dangers of the Messianic approach are clear. Whoever wishes to disseminate this idea must be quite aware of precedents in our history when those who did so failed miserably and led many of our ancestors terribly astray.
Rav Avraham Yitzchak Kook and his son Rav Tzvi Yehuda, very aware of this sensitive and likely-dangerous point, made sure to explain their approach very clearly, so that their students would not misunderstand them and come to desecrate G-d's name. However, the nature of Torah teachings is that they can be either an elixir of life – or one of death. As is written: "The ways of G-d are straight: the righteous will walk in them, but the sinners will trip over them." Even the sweetest potion of life can, in one moment, become a potion for death. Especially when we are dealing with a concept of unique, deep-rooted strength, it can be both a "root of faith" and a "root of insurgence" at one and the same time. As a nation, the Torah compares us to the stars – but also to the dust of the earth. When we act "normally" and understand our mission correctly, we reach the stars, but when we do not, we fall to the ground.
2. The calculators
The Talmud teaches:
R. Shmuel bar Naḥmani says in the name of R. Yonatan: "May those who calculate the end of days be cursed - because they would say that if the Messiah had not come by the time of the End that they calculated, he would no longer come at all. Rather, continue to wait for his coming, as is written, "Though he tarry, wait for him.”
However, there are many other Rabbinic teachings that give clear signs for the Redemption enabling us to identify the time of Redemption. For instance:
R. Abba said, "You have no more clear sign for the End than [the blossoming of the Land of Israel], as is written, "And you, o mountains of Israel, you will give your branches, and your fruits you will bear, for My nation Israel, for they are soon coming."
How do we relate to this seeming contradiction? Why would the Sages provide us with signs of the End, if they themselves taught that we should not calculate it?
It would seem that it depends on whether we are discussing the calculation of a hidden End or a revealed End. If the End has not yet clearly appeared and no tangible change in this world has been noted - here the Sages warn the calculators not to publicize their conclusions, lest nothing should actually happen by the time of their calculated End; this could lead to a lack of faith and confidence in Israel's ultimate Redemption.
That is, the reason the Sages censure the calculators is not because they are or might be mistaken. Rather, they might actually have made the correct calculation, and yet still the Redemption might not arrive, for various Divine reasons. There are many different Ends that are potential times for Redemption, but our Sages did not want us to engage too much in such "chances for Redemption," because "a prolonged hope sickens the heart" (Mishlei 13,12). The human soul can only act from a state of certainty.
On the other hand, the Sages did give us the tools by which to identify when the "revealed End" is coming. When the Redemption begins to materialize according to that which we see and hear, our Sages help us understand what G-d is doing, so that we can know what G-d wants us to do at that point.
3. Doubts & Inaction
There is a big difference between one who knows that he is in a Redemption process, and one who takes action only because it "might" be that. For instance, how should we relate to the parts of the Land of Israel to which we were privileged to return in the Six Day War (Judea, Samaria and Gaza)? The more certain we are that it is G-d's desire to restore us to the full width and breadth of our Land, the more importance we will attribute to our settling of these areas. We will also more clearly see the great miracles that G-d wrought for us as a G-dly call to us: "Look, My people, I am opening yet another opening for you in this Redemption process."
But one who is unsure about what he is seeing will start entertaining all sorts of doubts: "Maybe we are not yet worthy? Why should we expend so much energy on a questionable venture? Perhaps we should leave it for future generations? …" And since they sit on the fence and don't trust in Divine Providence, there is no Divine Providence!
4. True Messianism vs. False Messianism
As we are not dealing with Messianic mysticism, but rather with what see clearly before our eyes, we will not be dragged into actions that have no foothold in our real lives. We are certainly engaged with a generation that is deserving of Redemption – a Redemption in a "This World" form, in terms that we can understand and relate to. This is the strength of Torah, that even when it speaks of exalted ideas, it finds the way to dress them in human garb. "The Torah spoke in human terms," the Sages often teach. The source of our current Redemption is hidden in the deepest layers of reality, but it takes on concrete and understandable form in what appear to be man-made movements such as Zionism.
With such an approach, we are most careful to stay away from any action that is not natural-human-normal. We are totally engaged in bringing the Messiah, but we stay away from false Messianism that inclines to shadowy areas outside the borders of This World. Rather, we are busy with true Messianism, which means acting in purity and holiness within nature. We are quite busy working to rectify our world in whatever way we can, and all via our great faith in G-d.
For us specifically, who see in the natural processes the unfolding of the Redemption before our very eyes, it becomes clearer every day that the Redemption comes, as our Sages emphasize, kim'a kim'a, "gradually and step by step." We are not so impatient that we wake up each morning expecting the ultimate miracle to happen today. But neither do we simply wait passively each day. Rather we work in human and natural ways to bring about the great miracle.
Generally, as our Sages teach, one who benefits from a miracle does not even recognize it. But we, who thank G-d twice each day for "Your miracles of every day," do recognize them; we are not ingrates towards G-d. The Talmud tells us that one who is in the midst of planting a sapling and hears that the Messiah has arrived – what should he do? He should continue planting, and only then go out to welcome him. This is precisely how we are to live, by bringing the Messiah only through natural means.
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