During these difficult times, when Jewish blood is
being spilled almost every day and frightful tragedies,
road accidents and terrible diseases afflict us
constantly, every day holds a greater curse than the
previous one.
The Chofetz Chaim wrote, "We can see that all of the
signs mentioned by Chazal which prelude the arrival of
Moshiach Tzidkeinu have come to fruition, nearly in
their entirety, and not a single day passes without
bringing a greater curse than the previous one. And
Klal Yisroel has had to bear many calamities and
afflictions. Without a doubt these days are the
Ikveso Demeshicho. These calamities and
afflictions are mentioned in Chazal as chavlei
Moshiach, and they resemble a woman's labor pains,
for before birth she undergoes great pain and
suffering. A similar set of phenomena takes place
before the arrival of Moshiach Tzidkeinu, which include
calamities and afflictions known as chavlei
Moshiach" (Igros Vemaamorim 13).
These words became even more relevant after six million
Jews were annihilated in the Holocaust; the Cedars of
Lebanon, including gedolei Torah, were killed and
slaughtered, and thousands of towns inhabited by our
brethren were decimated. Millions of Jews had the merit
of moving to Eretz Yisroel, but now ha'am hayosheiv
beTzion is in great danger and in a virtual state of
war. Jewish blood is spilled almost every day.
Certainly the horrible calamities we are facing are
part of chavlei Moshiach.
In Or Yechezkel in the chapter on faith in the
Redemption, Rav Yechezkel Levenstein writes, "We must
recognize that we are now in acharis hayomim, and
we face many trials . . . One who observes carefully
can plainly see that these are days of Ikveso
Demeshicho during which the entire world is in a
state of great danger. The superpowers are provoking
one another and each of them has the power to destroy
the entire world . . . Now we must await Melech
HaMoshiach, for all of the signs Chazal enumerated
regarding Ikveso Demeshicho have already appeared
. . . Our Torah study is unworthy, as it says,
"Talmidei chachomim will be few in the generation
in which Ben Dovid arrives," and this is the state we
are in now, for our talmidei chachomim are not
genuine; anyone who has learned a few masechtos
inadequately, already considers himself a talmid
chochom and starts studying Yoreh De'ah to
obtain semichoh, and then demands the title HaRav
HaGaon or more . . . "
The whole world is in constant fear of what the future
will bring. Those with ties to ranking officials attest
that Israel has not been in such a state of peril for a
long time. Yet among bnei yeshiva there is no
trace of the chizuk in Torah and yiras
Shomayim that we would expect to see during such
times. It is indeed remarkable how we do not stand in
fear of judgment, particularly at a time when
HaKodosh Boruch Hu has sent the Mal'och
HaMashchis, and it is apparent that there is no way
of curing the disease and that the source and causes
remain unknown to us.
Therefore we are greatly in need of chizuk in
Torah and tefillah. If the Chofetz Chaim were
here with us today he would tell us what must be done,
but we have no one to turn to. Chazal said that in the
days of Moshiach there will be many
machlokos in the world and the ministers will be
afraid, all of which has occurred in our times, for
these are the days of Moshiach, demanding
chizuk in all of our actions.
In his letter of consolation over the petiroh of
the Tchebiner Rov, HaRav Yaakov Kanievsky z'l
writes, "Clearly today is Ikveso Demeshicho and
techias hameisim will be soon. May it be His will
that it will take place speedily in our days"
(Karaina DeIgarto Part II, 39).
HaRav Shach zt'l also made similar remarks such
as, "We are now living in a period of Ikveso
Demeshicho" (Michtovim Umaamorim 4:9).
*
Such extreme forms of evil on the part of the
goyim are reason for the Redemption in and of
themselves. "When we see that the evil perpetrated by
the goyim becomes great," writes the Mashgiach,
"we must grow stronger in our faith in the future
Redemption."
In his droshos the Beis HaLevi wrote that the
Redemption can come either of two ways: through
"tzidkas Am Yisroel" or through "rishas
hagoyim."
In Uvdos LeBrisk (Part I, Shaar 27) Rav M. D.
Soloveitchik notes the lyrics of one of the Shabbos
Night zemiros: "Meshoch chasdecho leyod'echo
keil kano venokeim." When we ask for chesed
from HaKodosh Boruch Hu, he wonders, why should
we allude to His vengeance?
But according to the Beis HaLevi, Klal Yisroel's
salvation will itself sprout from Hashem's wrath
towards the goyim.
*
During these difficult times we must buttress our
emunah, because salvation is on the way. In the
article "Tzipias Hayeshu'o" the Chofetz Chaim
explains that our emunah has grown weak. "We have
seen several places where religious observance has
grown very weak and children are cutting themselves
free of Torah at a young age, which was not the case
just a few years ago . . . The primary reason for this
is weakened emunah, for belief in the Eternal
World, in reward and punishment, in the coming of
Moshiach and in the other prophecies recorded in
the Torah has given Am Yisroel the strength in each and
every generation to bear all of the afflictions and
hardship, and to uphold their religion with mesirus
nefesh, both them and their children . . . And when
we see the extent of the affliction and hardship we
must face every day . . . people lose hope in the
Geula even as it draws near."
In Or Yechezkel Rav Levenstein writes, "The
reasons for the lack of faith in the Geula are
first of all, because we have been given signs of the
arrival of Moshiach on many occasions in the
past, and he has not yet come, and because we do not
believe the time is right for Melech Hamoshiach
to arrive. The Chofetz Chaim used to say that there is
almost no one left for the Moshiach to come to.
The generations are in a state of constant decline and
the coming generations will be in an even worse
spiritual state, and therefore he must arrive soon."
Now, fifty years later, this applies much more so. Then
there were still many great tzadikim, whereas
today, when there is almost no one to turn to for
answers, ours is an orphaned generation beyond measure.
"I remember that the Chofetz Chaim zt'l would
liken waiting for Melech Hamoshiach to a
terminally ill patient who knows that a great doctor is
coming to visit and will find a cure for his disease.
As he waits for the doctor's arrival, every knock on
the door jolts him into a state of eager anticipation,
and every hour that passes does not diminish his
anticipation, but instead makes him more eager. We must
show the same kind of anticipation for bi'as
go'el."
In Meoros Hagedolim Rav A. Zaitchik quotes HaRav
Yosef Yozel, the Alter of Novardok, who says, "If I
lived on the last day of the sixth millennium and
Moshiach had not yet come I would not fall or
even budge in my faith that he is certain to arrive."
When a sefer Torah was brought into the hall of
the Ponevezh Yeshiva in 5752 I heard HaRav Shach
zt'l quote the Rambam at the end of Hilchos
Melochim: "And regarding all such matters, no one
knows what will be until the time comes, and these
matters are unclear to the prophets as well. Neither
did the Chachomim have a kabboloh for these
matters." Then he added, "We learn from the Rambam that
until the Moshiach arrives, nobody can know what
will take place. All we can do is to carry out
everything written in the Torah and believe that the
Moshiach will come whenever Hashem wills it . . .
"
*
Speaking to female teachers and educators HaRav Shach
wrote, "The precept of `ani maamin bevi'as
hamoshiach . . . bechol yom sheyovo' is what
maintained us from the day we became a nation until
now. During the worst of times, the most difficult
times--and we have had no lack of difficult times--what
would have given us the strength to sail across a sea
of calamities, the sea of golus, if not for this
`ani maamin,' the strong faith in days to come,
in the arrival of Moshiach?" (Michtavim, Part
III, 142)
*
Without strong faith it would be impossible to survive
the period we are facing. The Rosh Yeshiva said, "We
live in a tiny country with millions of Arabs encamped
all around us. In Europe the partisans would flee and
hide in the forests, but here there are no forests, we
have nowhere to run except into the sea. I am not
saying that this is what will happen, choliloh,
but one should know this is not a particularly safe
place. Merchants avoid investing here . . . We are not
in golus within one country, but in golus
in the midst of a hundred million Arabs, and hundreds
of millions of goyim. Where can we place our
trust? Who are our friends and allies? Who will help us
and who has the power to help us? . . . If we increase
the size of the army, build another factory, will the
other side just rest? Do we know what the enemy is
planning for us? Everyone hates us, who will help us--
America? They are friendly with the Arabs, and we don't
know how they feel in their hearts, but the halocho is
Eisov sonei leYaakov. I am not a prophet or the
son of a prophet, but I know full well just as you do,
that this very knowledge development (technology) that
our generation follows so keenly could rain terrible
destruction on the nations of the world. All of us are
aware that chas vesholom wars could break out any
time, in both the near and distant future. Wars that
could conceivably claim many victims and transform many
countries into piles of ruins. It is not beyond the
realm of thinking that the increased knowledge would be
that which brings evil of previously unknown
dimensions, completely crushing many peoples, for one
single missile fired from space could transform all of
New York or Moscow into a mound of ruins. Thus any
reasonable person understands that there is no real
significance or meaning to the State we dwell in,
because we are exposed to the same danger, chas
vesholom anyway, if not for the power of Torah that
maintains our existence. In such times we must remember
to carry out the words of the Tana, ein lonu al mi
lehisho'ein elo al ovinu shebashomayim with
entreaties for great rachamim from Hashem."
But a person should not fear at all. In Orchos
Yosher (23) HaRav Chaim Kanievsky writes, "Some
people are always afraid, and they worry about all
kinds of tragedies, such as sickness and wars and bad
people and more. All their days are spent in fear and
trembling and worries about all kinds of things. And
this is a very bad way to conduct oneself. It comes
from a lack of emunoh, since if one were to
believe fully that everything comes from HaKodosh
Boruch Hu and one does not even bang his finger down
here unless it is decreed Above, so therefore why
should he fear? If chas vesholom it is decreed
upon him, then there is nothing he can do to avoid it.
And if it is not decreed, then he has nothing to worry
about. And we are always, every minute, in the Hand of
Hashem, whether in time of peace or time of war. And
Hashem has many ways."
*
According to the Vilna Gaon, by saying "Omen, yehei
shemei rabbo mevorach le'olam ule'olmei olmayo " one
can be spared chavlei Moshiach (Tikunei
Hazohar p. 5b).
Perhaps the reason can be found in Shabbos 119b:
"Says Rav Yehuda Ben Levi, `Anyone who says, Omen
yehei shemei rabbo mevorach le'olam ule'olmei olmayo
with all his might has his decree torn up, as is
written, Bifro'a pera'os beYisroel, behisnadev om,
borechu Hashem.'" According to the posuk,
calamities are averted (see Rashi) because Hashem is
blessed by people. Rashi notes that "all his might"
means with full concentration and Tosafos quotes Rav
Yishmoel Ben Elisha who says when Yisroel enters
botei knesses and says, "Yehei shemei rabbo
mevorach" aloud, difficult decrees are cancelled.
One of the letters in Karaina DeIgarto (Part II,
p. 240) says, " . . . the danger is not so great that
people should leave their homes, particularly since
this would affect the chinuch of sons and
daughters, may they live long and well. It seems likely
that [the military] would use atomic weapons and
whatever one side fires the other side will certainly
retaliate, and everyone fears for their lives. The most
important thing is to keep in mind what Chazal say in
Sanhedrin 98b, `What should one do to be saved
from chavlei Moshiach? Engage in Torah and
gemilus chassodim.' And one should honor the
Shabbos to the best of his ability and keep three
seudas on Shabbos, as Chazal say, `Anyone who
keeps three seudas on Shabbos is spared
chavlei Moshiach'" (Shabbos 118a).
In Pirkei Ovos it says, "Ho lomadeto anyone
who attributes a dvar Torah to he who said it
brings redemption to the world, as it says, `Vatomer
Esther lamelech besheim Mordechai . . . '" (Chapter
6 Mishnah 6). Quoting Rav Avrohom Zalmans Hy'd,
who served as Rosh Yeshivas Beis Yosef in Warsaw
together with my grandfather, Rav Hillel Vitkind, the
sefer Gevilei Eish says the Mishna
introduces this teaching with the words "Ho
lomadeto" to demonstrate that although one might
assume the Geula will come as the result of great
deeds, Chazal point out that even mentioning the name
of the speaker is enough to bring the Geula
because it counters the natural tendency to
attribute what we say to ourselves. Perhaps actions
contrary to human nature have a positive effect
because, "Kol hama'avir al midosov ma'avirin lo al
kol pesho'ov" (Rosh Hashonoh 17a).
*
One must not despair of seeing the Geula saying,
"If we are like donkeys compared to previous
generations and if such great tzadikim did not
merit the Redemption, how can we?" The Chofetz Chaim
explains that this need not be cause for concern
because in the verse, "Vechishav im koneihu mishenas
himochero lo ad shenas hayovel" we see that the
redemption money for a slave diminishes as his
remaining years of servitude become fewer.
The same principle applies regarding the future
Geula: HaKodosh Boruch Hu will put an end to the
darkness and designate a day for Redemption, and
atoning for the time remaining until the designated day
and hastening the Geula by thousands of years can
only be accomplished through great merit and
unprecedented shleimus. If HaKodosh Boruch
Hu wanted to halve the time remaining, we would have
to rise to the occasion to be worthy of Redemption, but
unfortunately we do not have such merit.
But over the last few generations, as Hashem's
salvation draws ever nearer, and Moshiach Tzidkeinu
"omed achar kosleinu," little is expected of us
to hasten the Redemption, for most of the "sentence"
has already been served during many long years of
hardship in every corner of the globe where the Jews
have been scattered; our suffering is taken into
account and may be enough to redeem us soon.
In Chapter 25 of Machaneh Yisroel the Chofetz
Chaim writes, "And people should not be surprised and
wonder how we can expect to merit what previous
generations did not merit. This is not a kushia
for the truth is that we are of much lesser stature
than our forefathers, but it is well known that
HaKodosh Boruch Hu combines every individual's
merit with that of his forefathers, thus we are like a
dwarf riding on a giant. So we can see even farther."
*
"Do not ask how the Jewish people, held in contempt by
all other nations, can suddenly rise up from such a
lowly state. The Chofetz Chaim asks this question in
Tzipia Leyeshuo. `Hayipolei meiHashem dovor?'
" he writes, adding, "HaKodosh Boruch Hu has
always related to us this way. When was Yitzchok born?
When Avrohom was 100 years old, an age when generally
all hope of giving birth to a son has been lost.
"Consider the state Yosef was in when he ascended to
royalty: held in a dungeon for twelve years in a state
of disgrace. And when Moshe was lying in the basket
crying, who would have thought he would eventually
become the savior of the Jewish people and the receiver
of the Torah? While the Jewish people were in such a
wretched state in Egypt, who could have imagined that
one day Pharaoh would rise up and cry out, `Get up and
leave my people.' In our day as well HaKodosh Boruch
Hu will extricate us from the difficult state we are
in and redeem us."
According to Uvdos LeBrisk (Part I, p. 338) they
bring in the name of the Griz that people once asked
Rav Chaim of Volozhin how such a small nation as
Klal Yisroel could rule over so many other
nations and how can they fight so many nations. Rav
Chaim replied, "This can be likened to roosters in a
chicken coop that have not been fed for a long time.
When the feed is brought in they fight over it,
trampling and killing one another, until eventually
just one rooster is left alive and he takes all of the
food. The same will take place in the future: The
goyim will fight and kill one another, and in the
end Klal Yisroel will rule over the entire
world."
*
According to all of the above, although we are at the
threshold of the Redemption, each of us must awaken
before he merits the siyata deShmaya that will
usher in the Geula. In Shemos it says,
"Lech ve'osafto es ziknei Yisroel ve'omarto aleihem
Hashem Elokei avoseichem nir'o eilai . . . leimor pokod
pokadeti eschem . . . vo'omar a'aleh eschem mei'oni
Mitzrayim . . . " (3:16) and then later it says,
"Vayaamein ho'om vayishme'u ki pokad Hashem es Bnei
Yisroel vechi ro'o es onyom" (4:31) and in fact
Moshe and Aharon later go to Pharaoh and tell him,
"Ko amar Hashem Elokei Yisroel shelach es ami
veya'avduni."
Says the Alter of Kelm, "The very act of entering
Pharaoh's palace was a great miracle. Lions surrounded
the palace and entering without permission constituted
an act of revolt against the king, which carried the
death sentence. Therefore Moshe and Aharon should have
come to Pharaoh first, thereby demonstrating the first
budding of the Geula, and only then should Moshe
and Aharon have come to the people to deliver Hashem's
message to them."
According to Rav Levenstein, "Here we see an important
principle: as long as they did not come to Am
Yisroel and Am Yisroel did not believe in the
salvation, there was no need to go to Pharaoh. For the
initial avodoh is self-his'orerus and only
then can one merit siyata deShmaya, and only at
that point they could go unto Pharaoh" (Or
Yechezkel p. 214).
Thus "Vayaamein ho'om," the internal belief, is
an essential condition before the Redemption can take
place.
Likewise his'orerus is incumbent upon us, to
believe and strengthen and engage in Torah and
gemilus chassodim, and then HaKodosh Boruch
Hu will bring the Geula.
The Chofetz Chaim compares this to a sick person who is
told to take a certain medication. If he is not careful
to adhere to the schedule and the prescribed dosage, he
will not have long to live. But if he is careful to
take the medication properly, he will soon recover. It
could be said that according to the severity of the
illness, large quantities of medication must be taken
according to the prescribed schedule.
In our day and age, during this period of great
suffering, we must do real teshuva and maintain
high "doses" of Torah and gemilus chassodim,
according to a fixed schedule and without skipping any
of the doses, and then we will be spared from
chavlei Moshiach and will soon merit the
Geula.
