Parshat Chayei Sarah
Moshe M. Greebel

1998

“THE ENIGMATIC VEILS”

The Berditchever Rebbe, R’ Levi Yitzchak was literally a man of the people. He associated not only with Talmidei Chachamim, the eminent, and prosperous, but also with those who were destitute, ignorant, and even rebellious against Torah authority.

It came to pass that the elders of Berditchev once confronted the Rebbe with the reproach that it was beneath his dignity to affiliate himself with such undesirables.

“Allow me to tell you a story,” replied the Rebbe. “When the Moshiach arrives, he will give a great feast for the Avos (patriarchs), the Nevi’im (prophets), the Tzadikkim (righteous), and all true Torah scholars. As for myself, I will have to find a back door in which to sneak, and inconspicuously sit down in one of the last rows at the table.”

“When I am finally discovered and asked to justify my presence, I will simply say, ‘Perhaps you will have compassion for me, since I had compassion for others.’”

It is no less than remarkable that the Jewish nation, which has suffered so harshly for so many years at the hands of so many countless aggressors, has cast no doubts whatsoever on the arrival of the Geulah Shelaima—the Great Redemption. Our greatest strength—and test—as a nation, has always been to faithfully adhere to our Holy Torah regardless of the times in which we live, and to keep alive in our hearts the desire to witness the day of our deliverance.

Will a total state of peace for the Jewish people result with the coming of Moshiach Tzidkeinu? Prior to answering this question, it must be understood that the following sections of Gemarah and their commentary, deal with areas in which our understanding is eminently limited. Our Chachamim have offered us only a glimpse, a peek, and a subliminal impression of the days of Moshiach and Olam Haba’ah (the World to Come).

That having been said, the Gemarah in Shabbos sheds a great deal of light on this question, and begins with a verse in Yeshaya:
…And they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation (Yeshaya 2:4).

The verse specifies a time when war will no more be a threat to humanity. The instruments of war, once utilized for killing, will be transformed into practical appliances for the sustaining of life. At first glance, one would assume that the verse speaks of the days of Moshiach. Yet, that is not necessarily so.
At this juncture, the Gemarah presents a disputation between two Ammorayim (scholars of the Talmud)—Shemuel and Rabbi Chiya.

For Shemuel has stated, “The only difference between the present world and the days of Moshiach, is the subjugation of the exiled. This is as stated, ‘For the poor shall not cease from out of the land (Devarim 15:11).’”
(Shabbos 63a)

Shemuel’s conviction is that with the exception of Israel’s release from the subjugation of the other nations (and the building of the Bais Hamikdosh and Yerushalayim—Tosfos), nothing else will change in the days of Moshiach. This would of course mean that war would still be a threat to mankind even in the days of Moshiach.
How then, does Shemuel interpret the verse in Yeshaya—
‘nation shall not lift up sword against nation’? Rashi tells us the following.

It appears [from the Devarim verse] that there will always be [poor people]. Hence, the poor and the wealthy will always exist. It is heard from here that the consolations prophesied by the Nevi’im (Prophets)…
…were not meant for the days of Moshiach which are of this world. For if they were, the poor would cease from you [which is not in accordance with the Devarim verse].
(Rashi Shabbos 63a)

The word for war in Hebrew is (Milchama)—its most basic word root means (Lechem—bread, or wealth). All wars that have ever been fought, are fought, and will be fought, have as their chief objective economic gain. As long as wealth and poverty co-exist, war is inevitable.
From Rashi we see clearly that Shemuel’s interpretation of the verse, ‘nation shall not lift up sword against nation’ does not refer to the days of Moshiach. Yet, if the prophesy of Yeshaya is not meant for this world, for which world is it meant? In the Maharsha’s elucidation of the opinion of Shemuel, an answer to our question is supplied..

…This verse of ‘nation shall not lift up sword against nation’ is not referring at all to the days of Moshiach. Rather, it refers to Olam Haba’ah (the World to Come)…
(Maharsha Shabbos 63a)

What is Olam Haba’ah? While it is no easy matter to provide an adequate answer to this question, the following Gemarah from Berachos may serve as a quick glimpse into that which is beyond our competence to fathom.

There is a pearl in the mouth of Rav (who said), “This world is unlike Olam Haba’ah. In Olam Haba’ah there is no eating, no drinking, no propagation, no transaction, no envy, no hatred, and no competition. Rather, the righteous sit with their crowns on their heads, delighting in the radiance of the Shechina (Divine Presence). This is as it is said, ‘And they detected [the radiance of the Shechina of] Hashem, and did eat and did drink (Shemos 24:11).’”
(Berachos 17a)

This verse in Shemos refers to Matan Torah (the giving of the Torah). Yet, what was eaten and drunk? Rashi explains:
That is, they were sated from the radiance of the Shechina, as if they would have eaten and drunk.
(Rashi Berachos 17a)

The way in which the Maharsha goes on to explain how the verse ‘and they shall beat their swords into plowshares’ can take place in a non physical world, will best be deferred to bigger Talmidei Chachamim.
At first it seems disheartening that according to the position of Shemuel, the world—and Israel—will still be menaced by war in the days of Moshiach. Perhaps, this may not necessarily be so. Consider again, the words of the Maharsha:
[In the time of Moshiach] Israel will not be subjugated by the kingdoms of the other nations. However, one nation will lift the sword
against another nation.
(Maharsha Shabbos 63a)
.
What is meant here by the Maharsha is difficult at best, to fully understand. In the days of Moshiach will Israel still be embroiled in the wars of the other nations even though Israel will not be subjugated by them? Or, will Israel live securely in their land because of their freedom, even though the other nations surrounding them turn the world into turmoil?
The Rambam, who held Shemuel’s position rather than that of the upcoming Rabbi Chiya, however, has this to say about the days of Moshiach.
…The fact of the matter is, that Israel will live securely with the wicked idolatrous nations, which are compared to the wolf and panther…
(Mishna Torah, Sefer Shoftim, Hilchos Melochim, Chapter 12, Mishna 1)

While the Rambam’s view of Israel’s living securely certainly seems encouraging, it would probably be most prudent on our part not to pursue these concepts into waters any deeper than the ones in which we find ourselves at present. It is time to present the opinion of Rabbi Chiya.

For Rabbi Chiya Bar Abba has stated, “All prophecies of
the Nevi’im were prophesied only for the days of Moshiach. However, pertaining to Olam Haba’ah, ‘…Nor has the eye seen Hashem besides you…[Yeshaya 64:3].’” (Shabbos 63a)

Rabbi Chiya disputes with Shemuel in two ways. 1) Prophecy is indeed meant for the days of Moshiach. 2) Even the Nevi’im could not conceive of Olam Haba’ah. Therefore, in the days of Moshiach one nation will not lift up the sword to another nation—a scenario where Israel will certainly be free of war.

What has all this to do with Parshas Chayei Sara? Let us segue. In this Sidra we read of Rivka’s journey to Chevron to marry
Yitzchak. Atop her dromedary, she sees her betrothed for the first time. The Torah declares:

…And she took the veil, and covered herself…
(Bereishis 24:66)

The Bereishis Rabbah has this to say concerning
veils:

There were two women who covered themselves with a veil, and gave birth to twins—Rivka and Tamar. Concerning Rivka, it is stated,
“And she took the veil…” Concerning Tamar, it is stated, “And she covered and wrapped herself with a veil... (Bereishis 38:14).”
(Bereishis Rabbah 60;15).

The twins of Rivka were Ya’akov and Eisav. The twins of Tamar were Zerach and Peretz. What is the relationship between veils and twins? The Yefei Toar comments, that since both these women displayed extreme modesty, they were merited to give birth to twins.

A most captivating commentary on this Midrash is offered by the Divrei Yirmiyahu (as found in Likutei Basar Likutei). Every day, we ask, “When will the horrors of aggression come to an end, and when will peace come to the world as a result of Moshiach Tzidkeinu?” These questions are most difficult to answer for the following reason.

The twins of Rivka—Ya’akov and Eisav—represent the war against the Jewish people by the other nations of the world. Even in a prenatal existence, Eisav fought with Ya’akov in the belly of their mother—and still fights against Ya’akov today.

The twins of Tamar however, represent Moshiach, and the time of peace. That is, from Peretz came Chetzron. From Chetzron came Rom. From Rom came Aminadav. From Aminadav came Nachshon. From Nachshon came Salmon. From Salmon came Boaz. From Boaz and Roos came Ovaid. From Ovaid came Yishai. And from Yishai came Dovid, the forefather of Moshiach Tzidkeinu.

We may very well ask, “When will war end, and when will Moshiach bring an era of peace?”

That, the Divrei Yirmiyahu says, is something we cannot know for the present. You see, the answers to each of these questions is covered with a veil. And, until these veils are lifted, we as Jews must rely only on our Bitachon (faith) in Hashem to bring about the end of war and the reign of peace in its correct time. May that time come speedily.