This is part of a new series we are publishing entitled "Yesodos Ne'emanim." These are articles originally published in the print edition of the English Israeli Yated Ne'eman, that were selected because they explain basic ideas of Torah hashkofoh. This is the second of a series of three articles that were originally published in 5752 (1992). This first was in the issue of parshas Terumah. HaRav Weintraub was alive then. This is a translation of the original Hebrew article.
For Part I click here
Part II
In the introduction of his essay, HaRav Weintraub explained that it is a grave error to consider the things which happen to Klal Yisroel in the context of history, since the way HaKodosh Boruch Hu deals with us is one of the main revelations of His hashgocho. HaRav Weintraub also suggested that the difficulty in dealing with the extreme nature of the punishment visited on Klal Yisroel during that period is indicative of a lack of appreciation of the importance of human bechira, and just how bad its misuse is.
The first part of the essay describes the nature of the Fourth Kingdom that subjugates Israel in golus, in contrast to the first three. As the quintessence of Eisav, the counterpart of Yaakov, the Fourth Kingdom is bent on pure destruction, and especially opposed to Odom as embodied in Yaakov's descendants.
The Fall of the Fourth Kingdom
In Ner Mitzva, the Maharal cites the medrash of Chazal pointing out indications of the downfall of the fourth kingdom which are found in the parsha which deals with the slaughter and burning of the Poroh aduma. The Maharal explains that being done with the Four Kingdoms is only possible on an extremely high madrega, so that their vanquishment must also come from an extremely elevated source.
Similarly, the restoration of the kingdom of Yisroel will also come from an extremely high madrega. Both of these aspects are indicated in the above parsha, which itself is on a very high madrega. Little is truly known about it, due to the depth of the issues involved. See the Maharal at length.
In short, the downfall of all four of the kingdoms is complete only with the downfall of the fourth one, and since this kingdom sets itself up as representing the height of human development, its power must be as great as that of the true ultimate in human attainment, to which it is the counterpoint. This is the depth contained here, which must be further understood.
The brocho of Asher Yatzar, which is made over physical needs, describes Hashem as having "formed man in chochmah (wisdom)." The talmidei HaGra explain that the deepest essence of the human being is the nucleus of wisdom that is contained in his soul.
In many places Chazal remark that a person represents the world in miniature and that whatever is found in the world has its counterpart within the human being. The ten ma'amoros (statements) with which Hashem created the world are therefore all contained in the statement "na'ase adam", the ma'amar that created of man. The Targum Yerushalmi translates the word Bereishis (which Chazal say is the first ma'amar) as Bechuchmisa meaning, with wisdom.
Thus the very beginning of creation was characterized by refined wisdom. However, at this point the earth is still described as being tohu, which Rashi derives from the word for a person's wonderment and inability to comprehend (and see also the Ramban's explanation of this word).
According to the midroshim, contained in the series of words from "tohu" until "al pnei tehom" are references to all four of the kingdoms, and the subsequent words "veruach E-lokim merachefes..." refer to the spirit of Moshiach. This shows that in the very process of bereishis, the first ma'amar, the roots of the future downfall of the four kingdoms and the building of the kingdom of Yisroel were already present.
Since this wisdom precedes Creation, it is beyond the comprehension of any creature, and it cannot be probed, as the posuk referring to Torah says in Iyov 28:20, "and it is hidden from the eye of every living thing." The wisdom which is implanted in the statement "bereishis" at the outset of mankind's earthly world also encapsulates the entire creation, as we say in Bircas Yotzer,"kulam bechochma osisa".
With this in mind, we can understand the deep level at which Knesses Yisroel and the fourth kingdom are opposed each other — the level of this wisdom. Furthermore, it is therefore impossible to know when the end of the fourth kingdom and the setting up of the kingdom of Yisroel will be. Here, in the wisdom of the nefesh, lies the possibility of grasping the level of uniqueness which was mentioned previously.
The Vilna Gaon writes (Megilla 12) that the two legs of the image seen by King Nevuchadnetzar in his dream (which referred to the kingdoms), represented Eisav and Yishmael. Since walking requires the action of both feet (as opposed to the upper limbs, where one hand really acts alone with possible assistance from the other) both Eisav and Yishmael rule at the same time.
Though the destruction of the Beis Hamikdash was carried out by Eisav, who subsequently ruled Eretz Yisroel for several centuries until the rise of Yishmael around the year 4374 when they conquered half of the world from Eisav. Golus Edom is therefore now divided between the two of them, and they are like two legs that must act together. It follows that if one leg loses its strength, the stability of the whole Fourth Kingdom is profoundly shaken. It is well-known that the last importance of the empire of Yishmael was lost during the First World War, and no part has since been anything but a marginal power. Since then, when their downfall became visible, it is unavoidable that the whole course of the Fourth Kingdom must be altered.
Second Stage: The Intermediate Period
In a very poignant passage, the Gaon (Likutim) describes the progressive spiritual decline since the destruction of the Beis Hamikdash. "With the churban," he writes, "we lost our spirit and the `crown from our heads' and we were left alone as a body without a nefesh. Our exile to chutz la'aretz was like a interment in a grave. `Worms surrounded us and we cannot save ourselves' refers to the nations of the world who consume our flesh, against whose persecutions we are powerless. Still, circles of Torah learning and great Yeshivos existed for a time, until these too ceased to be and this was akin to the complete decomposition of the flesh, with the bones scattered time and again. Still, there were bones, meaning individual talmidei chachamim who supported the nation's structure, until these too rotted away in time, leaving nothing but a dusty bone-remnant and we became like simple dust, as the posuk in Tehillim (44:26) states, `our nefesh is bent down to the dust.' Now we hope for techiyas hameisim, in the words of the posuk (Yeshaya 52:2) `shake yourself from the dust, arise...' May He imbue us with a spirit from above."
From what the Gaon writes it is clear that by his own generation the decline had already reached the stage of "dust," from where techiyas hameisim and departure from golus is possible (see Rosh Hashanah 31: R' Yochonon said, "and from there they will be redeemed in the future"). Thus, from the time of the Gaon and onwards, the time is ripe for hashgacha to bring about revelations that are related to the end of the golus.
There is though, a comment of Chazal on the posuk (Yeshaya 60:22), "I am Hashem, in its time I will hasten it" (referring to the future geulah). Mention is made here of two alternative possibilities: if Knesses Yisroel merit it, the arrival of the geulah will be hastened, and if chas vesholom not, it will nonetheless come in its time. There is a tradition from the Gaon that even the second path of "in its time" can be hastened, as the simple reading of the posuk implies, that even in its time, it will be hastened. While the hastening of "in its time" is in progress, if there are no merits the end of the golus will be delayed from generation to generation. If chas vesholom there are insufficient merits, the path of "in its time" will only follow its original schedule.
The relationship between Eisav and Yaakov is such that it is impossible for both their kingdoms to flourish concurrently in a state of establishment and being built up. Chazal put this idea as "(The city of) Tyre was built only from the destruction of Yerushalayim". The reverse is also true: when the time arrives for Yaakov to arise, the downfall of Eisav must start. As we said earlier, the fourth kingdom is made up of both Eisav and Yishmael, and so, when the kingdom of Yishmael falls, the entire Fourth Kingdom falters, and this has to mean that from above, the wheels of departure of Yisroel from the Fourth Kingdom are being set in motion. A new period of transition has begun for Knesses Yisroel, and even on the path of "in its time," we have begun to rise from the dust.
The Chofetz Chaim's comment on the Balfour Declaration of 1917, is well known. He said that this statement, which was supported by the nations, represented a remembrance (pekida) from shomayim, but he was afraid that the irreligious would spoil it. We can understand his words in the light of the Gaon's comment that although the geulah itself will come principally from the right, i.e. the side which draws closer ("and I will gather you together with great mercy"), nonetheless the initial awakening will come from the left, the distancing side ("His left (arm) is under my head"). There will be a remembrance, as there was with the Bayis Sheini in the days of Coresh, when they still did not go out of their golus at that time.
The Gaon compares this process with Chazal's remark that Hashem's original intention was to create the world to operate according to midas hadin but He saw that it would not be able to survive, and so He combined (the midas hadin) with midas horachamim. The Gaon adds that this is a remez to the future geulah, since that is also a time when the world is built. Prior to the geulah, Hashem builds worlds and destroys them as he did before the original creation of the world.
In the same vein, the Gaon writes further that the start of the geulah will be marked by suffering, as the gemora says, "the main reward for attending [yarchei] kalla is the tremendous crowding," and as the posuk relates was the case with yetzias Mitzrayim, when the geulah was preceded by the decree of "let the work bear heavily."
From all the above it becomes apparent that, although processes have been set in motion for emerging from the state of "dust," still if we do not have sufficient merits the subsequent stages will be accompanied by suffering and travail. (If merit exists, there is no reason for suffering, for we will have merited according to midas hadin.) However, even when the initial stages are subject to midas hadin, which was the original intention for the world's creation, and as a result of which the suffering can reach the drastic stage of "He saw that it could not survive," teshuvoh still helps to offset the severity of the din.
This is apparent from the Pirkei D'Rebbi Eliezer (at the beginning of perek 3, and see the RaDaL's explanation there) where we find in this connection, "...it could not survive until He created teshuvoh". Had Knesses Yisroel done teshuvoh, the decrees which were carried out after the time of the remembrance (noted by the Chofetz Chaim), could have been wiped out, and we could have departed from the lands of the nations without the dreadful slaughter of the destruction of fifty years ago.
Since the sins which had accumulated (from the time of the first opportunity to "shake yourself from the dust" which the Gaon wrote about) were not annulled by teshuvoh however, a different method was used to wipe them out, terrible though it was. This is the course of suffering, whereby the punishment erases the sin and the prosecution it brings. That the effects of aveiros can be atoned in this way is pure chesed, since the sinner is cleansed and purified without him having made any effort. This does not work along the regular lines of free-will and endeavor (as we can see since it also applies to the dead, who no longer have free-will as far as mitzvos and aveiros are concerned) but it is part of the above mentioned wisdom which was the basis of the creation and which is beyond human comprehension.
Chazal have said that "The acceptance of yissurim (suffering) is silence" on which the Gaon cites the mishna in Avos (3:17), "Silence is a fence (i.e. a protection) for wisdom." Our role in such a case (of yissurim) is merely to serve as a vessel for Hashem's acts, to passively accept the "wondrous" process. One truly becomes a vessel (kli) by thoroughly annulling himself before Hashem's will, which is beyond the reaches of his understanding.
End of Part II
