Chapter 1

ובא לציון גואל ולשבי פשע ביעקב נאום ה׳

“And a redeemer shall come to Tziyon, and to those in Yaakov who repent of [their] transgression, says the L-rd.”1

This verse continues the theme mentioned in previous verses, as the prophet says in G-d’s name: G-d foresees that in exile the Jews will become corrupt, their sins acting as a barrier between Him and His people.2 For their evil conduct, they will be gruesomely punished. G-d also foresees that the Jews will lack an entirely righteous person to pray on their behalf, and whose prayers He will accept.3 G-d also wonders so to speak how they [the righteous] are not more moved by Jewish suffering.

G-d will then punish those nations that dealt viciously with the Jewish people. Even those on distant isles will be harshly punished. It will become clear to all that this is G-d’s doing. The enmity toward the Jewish people [during the exile] will be so widespread that it will affect all countries, like a river overflowing its banks causing uncontrolled flooding. But Divine wrath will ultimately consume the enemy,4 and the Divine Name will be hallowed as a result of events in the West. At that time, the holy reverence springing from events in the East will overwhelm humanity. Jews will then do teshuvah , at which time “a redeemer shall come to Tziyon, and to those in Yaakov who repent of [their] transgression, says the L-rd.”

Rashi comments: “As long as Tziyon is in a state of destruction, the redeemer has yet to come.”

We must understand this remark. It is patently obvious that the main work of the redeemer will be the rebuilding of edifices that had been destroyed. His leadership and power will be such that he will ensure that they remain standing permanently. As long as a state of destruction persists, obviously the redeemer has not come. So what new thought is Rashi teaching us?

Indeed, Rashi ’s comment is profound, and extremely important for all to know. The Gemara,5 commenting on the verse: “And a redeemer shall come to Tziyon… ” notes: “Why will the redeemer come to Tziyon? Because ‘Those in Yaakov will have repented for their transgressions.’ ” Redemption, says the Gemara, will come only through teshuvah.

Rashi is telling us essentially the same thing, in effect warning us not to be fooled. Even though Eretz Yisroel is being physically rebuilt, the redeemer has yet to come, and so all the buildings are still classified as ruins. For all religious affairs are in a state of ruin, inasmuch as power is in the hands of the “transgressors of Israel” the antithesis of “those who have repented of [their] transgression.” Therefore, all that has been built and is being built may be categorized as ruins, for the redeemer will come only when “those in Yaakov will have repented of [their] transgression.”

In summary: “And a redeemer shall come…” is a continuation of the theme begun in the previous verses, which dwell on the debased condition of the Jews in exile, and the punishment received for such conduct. The punishment to be received by the nations that dealt harshly with the Jews is also described. All this will lead Jews to teshuvah. Rashi’s comment on the verse that every structure in Eretz Yisroel is called a ruin as long as the “transgressors of Israel” have the upper hand.