Daf Yomi: Menachos 103
Guest Author:
Rabbi Yitzchak Winner
Associate Member, Young
Israel Council of Rabbis
Mystery of
Redemption
In this week's Parsha, we read of the beginning of exile for the Jewish
people and their enslavement in the land of Egypt. We are told of the
birth of Moses, the savior of the Jewish people and of the beginning of
the redemption from their oppressors.
At what point did the redemption begin? The verse tells us: "V'Yahe
B'Yomem Ho'rabim Ho'Haem" - "A long time then passed and the King of Egypt
dies, the Israelites were still groaning because of their subjugation.
When they cried out because of their slavery, their pleas went up before
G-d. G-d heard their cries and He remembered His covenant with Abraham,
Isaac and Jacob. G-d saw the Israelites and He was about to show concern
(Chapter 2, Verse 23, 34 - translation - Kaplan's Living Torah).
The Talmud Yerushalmi (Tanis) says that it was because of five things that
the redemption occurred:
1) M'toch Haketz - the time of redemption had arrived.
2) M'toch Tzoro - because of their suffering
3) M'toch Tz'vocho - due to their praying and crying out to G-d
4) M'toch Zechut Ovot - the merits of the Patriarchs
5) M'toch Teshuva - the Jewish people returned to G-d.
This is actually hinted in the words of the Biblical verse, as follows.
HaKetz - the deadline, is hinted in the words, "a long time then passed".
Tzoro - the suffering, is alluded to in the words, "groaning of their
subjugation". Tz'vocho - prayer, is in the words, "when they cried out".
Zechut Avot - the merit of the fathers, is in the words, "G-d remembered
His covenant". M'toch teshuva - repentance, is in the words, "G-d saw the
Israelites". He saw their broken hearts.
The commentaries explain that the Ketz (deadline), meant Moshe was able to
return to Egypt, for the old king had died (Das Zekanim). The Tzoro
(suffering) was new and severe; the king was slaughtering Jewish children
and bathing in their blood (Rashi). The praying and crying was because
they now felt their suffering would never end. For, when the old king
died, they had hoped that the new one would improve their lot. Instead,
the situation remained the same and they now understood that only G-d
would save them (Ramban). The merit of the fathers - this was G-d
remembering His promise of redemption to Abraham. Tshuva - repentance -
the Jewish people presently recognized that their salvation can only come
from G-d and thus prayed to Him as never before, i.e. with a complete
heart (Sefronu).
Yet, why did these combined factors only initiate the process of
redemption at this point in time, why didn't they bring about redemption
earlier? What was it that now "G-d heard their cries", "G-d saw the
Israelites and was about to show concern".
Surely, other moments of deadlines, suffering, prayer merit of fathers and
repentance all existed as well before this time?
The Ramban quotes Rashi on the verse, "And G-d saw the children of Israel
and G-d knew". What did G-d know that He didn't know before? Rashi
explains that the "knowing" was not only in the idea of knowledge, but
about G-d acting upon it. "G-d put His heart into it and did not close His
eyes" - from them. The Rambam continues to explain that though the Jewish
people weren't yet worthy of redemption, through prayer, combined with G-d's
compassion, they were redeemed never the less.
We learn from here an amazing insight into the workings of redemption. The
moments of redemption occurs not only when all positive reason for it
comes together and compel it, but rather when G-d wills it. All other
factors bring redemption closer but it is G-d alone that brings the actual
redemption, for it is He alone that redeems.
The verse is telling us that, at this point, there were many factors to
activate redemption i.e. the deadline, the suffering, the merit of the
fathers, repentance, etc., yet only when G-d has compassion and pays
attention to all these factors, does redemption occur. Before "G-d put His
heart into it" and decides the time is right, He does not, (so to speak)
notice them. However, when G-d does choose to redeem, not only does He
"not close His eyes" and notice, but creates reason why they are worthy as
well (Ramban). In this case, the people's suffering , praying, repentance
and merit of fathers all combined to make them worthy in G-d's eyes.
In describing the "sod hageula" - the secret of redemption, we might say,
it is that first G-d creates a deadline for redemption. And then brings
all the necessary factors together so that redemption shall occur at a
specific set deadline. However, redemption is not only G-d made, but
man-made. Redemption must be desired by the people and by the nation. They
must feel it lacking and pray for it! For at that unknown moment, known
only to Him, that G-d will decide to "not close His eyes"�G-d must see in
the people a desire to be redeemed. G-d wishes at that moment to see the
people praying, repenting, etc.
Hence, the mystery of redemption is a combination of both G-d and man's
efforts. Man requesting and desiring it and in G-d's infinite mercy, to
take notice i.e. finding and creating reasons for redemption and to grant
it.
Redemption, by its very definition, is the breaking of barriers and must
be initiated by G-d. However, similarly to all Divine blessing, it needs a
proper receptacle upon which to be received. In order for a revelation of
this nature to be actualized, the physical and finite existence must be
elevated to perfection. Only after creation and all finite beings have
reached their own innate perfection and potential, then they are able to
be a receptacle to the perfection of the infinite. Ultimately, redemption
is in the hand of G-d alone. Yet, we too must always be in a state of
preparedness in order for it to occur.
In this present generation we live in a time when all deadlines for
redemption have passed. Already, in the times of the Talmud (approximately
two thousand years ago) it was said "kolo kol hakitzim". All deadlines
have come to an end (Sanhedrin). More so the challenges of exile are
forever increasing. Physically, the suffering of our people throughout the
ages of exile are unspeakable, culminating in our generation with the
Holocaust of European Jewry and presently continuing with terrorism in
Eretz Yisroel and around the world, with Jews being the primary targets,
HaShem yishmor.
Spiritually
we have over a 50% intermarriage rate, plus, we have been thrown into,
bathed and drowned in the Nile of foreign cultures that we live in and yet
we remain in exile.
Today we have no physically alive Moshe living in a distant land that we
can point to as the readily available redeemer to come save us.
We ask, what more is expected of us? True, we must do tshuva (repentance),
yet also prayer that G-d create causes for our redemption is key. And that
they may be kind and compassionate in their nature. Indeed, through
praying and redemption itself, we become more aware of it and of our need
to be redeemed. This, in itself, not wishing to remain in exile, is a
merit that can lead to redemption. Thus, at the very least, we must cry
out to G-d in our suffering to ask of Him to have compassion upon us, take
�notice' of us and create in Him that it be His will that He redeem us.
B'Chesed U'Brachamim; in kindness and mercy, speedily in our days. Amen.
