5785/2025

In past months, words and phrases surrounding the salvation and redemption of Klal Yisrael have become part of the common lexicon of the Jewish people. Conversations often end with phrases like ‘BeSorot Tovot’, or ‘Shenizkeh Legeulah Sheleimah.’’ However, the question begs itself, what do we really believe? The situation is, at times, so bleak and despairing, what are we supposed to do?

Chazal (Sanhedrin 98a) teach:

 אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי רָמֵי כְּתִיב בְּעִתָּהּ וּכְתִיב אֲחִישֶׁנָּה זָכוּ אֲחִישֶׁנָּה לֹא זָכוּ בְּעִתָּה

Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction in a verse addressing God’s commitment to redeem the Jewish people. In the verse: “I the Lord in its time I will hasten it” (Isaiah 60:22), it is written: “In its time,” indicating that there is a designated time for the redemption, and it is written: “I will hasten it,” indicating that there is no set time for the redemption. Rabbi Alexandri explains: If they merit redemption through repentance and good deeds I will hasten the coming of the Messiah. If they do not merit redemption, the coming of the Messiah will be in its designated time.

We see Chazal understood the final redemption of Klal Yisrael in two very different lights. There’s the redemption that’s destined to come after the 6,ooo years of the world are up, but there’s also the redemption that’s always waiting at the doorstep; we just have to open the door. 

How do we open the door to salvation? Chazal (Sanhedrin 97b) teach:

וְכִי מֵאַחַר שֶׁאָנוּ מְחַכִּים וְהוּא מְחַכֶּה מִי מְעַכֵּב מִדַּת הַדִּין מְעַכֶּבֶת וְכִי מֵאַחַר שֶׁמִּדַּת הַדִּין מְעַכֶּבֶת אָנוּ לָמָּה מְחַכִּין לְקַבֵּל שָׂכָר שֶׁנֶּאֱמַר אַשְׁרֵי כּל חוֹכֵי לוֹ

And seemingly, since we are awaiting the end of days and the Holy One, Blessed be He, is also awaiting the end of days, who is preventing the coming of the Messiah? It is the divine attribute of judgment that prevents his coming, as it is written: “For the Lord is a God of judgment,” and we are not worthy. And since the attribute of judgment prevents the coming of the Messiah and we are not worthy of redemption, why do we await his coming daily? We do so in order to receive a reward for awaiting his coming, as it is stated: “Happy are all they who wait for Him.”

Rav Moshe Shapiro (Re’eih Emunah chapter 35 section 2) points out that the Gemara only questioned what’s holding back the Geulah after establishing that we are awaiting it. Therefore, if we weren’t, then there’d be no question why it’s being held back. Furthermore, the conclusion of the Gemara is that the waiting itself generates reward, which Rav Moshe Shapiro explains to be Mashiach coming sooner. 

The aforementioned idea may be able to shed a new light on a well known prayer. In Shemoneh Esrei we say: Et Tzemach David Avdecha Meheira Tazmiach, VeKarno Tarum LeYeshu’atecha Ki Leyeshu’atcha Kivinu Kol Hayom; the sprouting of Your servant David may You speedily cause to flourish, and enhance his pride through Your salvation, for we hope for Your salvation all the day. Rav Moshe Shapiro points out that we beseech Ribbono Shel Olam to bring the redemption of Mashiach given that which we have longed for it on our part. 

Just how critical is it to await redemption?  The Rosh (beginning of Parashat Bo) wonders if so many Jews were killed during Makkat Choshech, the plague of Darkness, why did Hashem keep Datan and Aviram, who were evil, alive? The Rosh answers that despite their bad deeds and evil nature, Datan and Aviram never lost hope in the salvation of Hashem. Like Rav Moshe Shapiro claims, the act of expecting is the ultimate pre-requisite to bring salvation to the point that only someone who awaits it can be worthy of it. 

How frightening is it to imagine that there were good people, but because they lost hope in the salvation of Hashem they were never able to leave Egypt. This idea demands deep introspection on our behalf. Are there times where the despair of our personal or communal situation led us to giving up hope? Have we given up hope in any peaceful future with our Arab enemies around us? Has the current ceasefire deal left us with a certain feeling of Yei’ush, despair, with regards to the long-term situation in Israel [in addition to the current radiating feelings of joy with the partial return of our captive brethren]? In the Sefer Yosef Ometz (Rav Yosef Yuzfa, 1570-1637, head of the Beit Din of Frankfurt) there’s a list of common sins that one should do Teshuvah for on Yom Kippur. One such sin is a person who throughout the year didn’t believe the salvation of Hashem can come in the blink of an eye. The imperative is upon each and every one of us to internalize the ability for and imminence of the forthcoming redemption upon which we can actually usher it into fruition. 

Part of the obligation to recognize God’s hand in the world and his ability to completely turn around any situation is Tefillah. The Pasuk (Shemot  2:23) teaches:

וַיְהִי֩ בַיָּמִ֨ים הָֽרַבִּ֜ים הָהֵ֗ם וַיָּ֙מת֙ מֶ֣לֶךְ מִצְרַ֔יִם וַיֵּאָנְח֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל מִן־הָעֲבֹדָ֖ה וַיִּזְעָ֑קוּ וַתַּ֧עַל שַׁוְעָתָ֛ם אֶל־הָאֱלֹקים מִן־הָעֲבֹדָֽה׃.                            A long time after that, the king of Egypt died. The Israelites were groaning under the bondage and cried out; and their cry for help from the bondage rose up to God.

Rabbeinu Bechayei points out that despite not being fit for redemption, the sheer amount of crying out to the Ribbono Shel Olam brought about redemption. The more we tap into the power of salvation, the deeper and more profound our Tefillot can be. We need to understand what we are truly davening for, and what’s at stake if we don’t. 

May we merit to see Yeshu’at Hashem, salvation of God, in all areas of personal and communal life.