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.
Chapter 2
Talmud Yerushalmi6 and the Midrash7 state: “Rabbi Elisa says: The Jewish people were redeemed from Egypt due to the following five matters: a) distress, b) teshuvah, c) the merit of the Patriarchs, d) mercy, e) keitz, the appointed time [for ending the exile had arrived]… So too will the redemption from the final exile come about due to these five matters. We know that it will be due to ‘distress,’ for the verse states:8 ‘When you shall be in a state of distress.’ The verse goes on to say: ‘And you will return unto G‑d, your L-rd,’ indicating teshuvah. [The next verse states:]9 ‘For G‑d your L-rd is merciful’ thus indicating mercy, [and concludes:] ‘And He will not forget the bond He made with your forefathers,’ i.e. the merit of the Patriarchs. Earlier on, the verse also states: ‘And the events shall come to pass during the latter days’ alluding to the keitz.”
To more fully explain these five matters:
a) Distress comes because, wherever the Jewish people will be during the exile, they will always feel oppressed and downtrodden. This is true even of those who will be wealthy and enjoy the physical pleasures of life, being close to the regime in power and honored by the country’s rulers. For the rulers only “seem like friends when it is for their own benefit.”10
b) Teshuvah is a result of the mighty and stern hand of G‑d, who imposes all the reprimands and punishments foretold [in the Torah]. Ultimately this must and will bring Jews to teshuvah, as the Gemara11 states: “G‑d will make rule a person whose decrees will be as evil as Haman’s. This will lead Jews to return to the good and proper path and do teshuvah, and then they will be redeemed.”
Two kinds of conduct lead to teshuvah. It is analogous to a father dealing with a misbehaving child. First the father acts kindly, hoping this will influence the child to forsake his evil ways and conduct himself properly, listening to and obeying his father’s will. Should this method prove unsuccessful, the father then deals harshly with his son, punishing himfiercely, until the child regrets his previous evil behavior and begins to conduct himself according to his father’s will.
There is no need to dwell on the analogue at length, for it is exceedingly clear. It is only necessary to remind and warn those who, together with their families and possessions, have remained thank G‑d untouched by the bitter punishment. Such people should not think that they have already been saved or that teshuvah is not necessary. The Rambam states:12 “All the prophets have prophesied concerning teshuvah, for the Jewish people will be redeemed through teshuvah. The Torah has promised that the end of the bitter exile will lead Jews to teshuvah, and then they will be redeemed.”
c) The merit of the Patriarchs: Though teshuvah is most important, we still must have [as one of the matters that will bring the Redemption] the merit of the Patriarchs.
d) Mercy: Aside from the merit of the Patriarchs, we must also be granted [Divine] mercy.
e) The “keitz,” or appointed time: In the final days of exile, when Jews must be redeemed [for the appointed time has arrived], the Redemption shall come about only through teshuvah and the merit of the Patriarchs coupled with much mercy. This, after all, is the reason for all our anguish, [that it lead to teshuvah, and] that through teshuvah we will merit salvation.13
This then is the meaning of the verse: “And a redeemer shall come to Tziyon, and to those in Yaakov who repent of [their] transgression….”
In summary: The Talmud Yerushalmi and the Midrash enumerate the five things necessary for our complete redemption. Distress Jews in all countries will feel oppressed and downtrodden. Teshuvah a misbehaving child who fails to change for the better despite his father’s affection will mend his ways when severely punished. Even those that have not been punished must do teshuvah. In the final days of exile, the merit of the Patriarchs and Divine mercy will be awakened, so that Jews will understand the underlying meaning of all their suffering. They will then do teshuvah, and this will bring the righteous redeemer.
Chapter 3
Contrary to what many believe, teshuvah is not only for those who actually transgress.14 It goes without saying that when an individual fails to perform a positive command such as putting on tefillin or observing Shabbos, he must do teshuvah and begin putting on tefillin and properly observing Shabbos. A sinner who desecrated the Shabbos, ate non-kosher food or lived an impure family life must of course also do teshuvah , and begin leading a pure family life, eating kosher, etc.
Surely teshuvah means making good that which was not done and undoing that which was wrongfully done, rectifying those positive commandments which one failed to do and those negative commands which he transgressed. But this is not all. While teshuvah means returning to the way one is expected to live according to the Torah,15 the quintessence of teshuvah is to become better.
Two terms that denote praiseworthiness are “good” and “better.”16 Teshuvah means not only being “good” but becoming “better,” for when compared to “better,” “good” is not best.
Whatever the underlying reason for one’s teshuvah, it inevitably involves a call from On High.
There are four causes for an awakening to teshuvah:
a) The arousal of a person’s soul in heaven when it hears the heavenly proclamation: “Return [to Me, My] unruly children.”17 At that time the portion of the soul that is in heaven affects that part of itself which is clothed in the body,18 that it too be roused to teshuvah. We indeed observe that a person is sometimes suddenly overwhelmed with feelings of teshuvah and truly betters himself in all Torah matters.
b) Teshuvah can also come about through contemplation. An individual may thus realize that his lifestyle is very weak in Torah, mitzvos and good emotional traits; he sees that he has become coarse. Reflecting deeply on the purpose of his life, he is compelled to acknowledge that most of his years have been dedicated to physical pursuits and the satisfying of bodily needs. Contemplating all the above arouses a feeling of teshuvah, to the point that a person changes his lifestyle and scrupulously begins observing Torah and mitzvos, setting aside assigned times for the study of Torah.
c) Teshuvah may also come about through Heavenly benevolence, wherein a person is showered with good fortune and success in all matters relating to children, health and sustenance. The kindness visited upon the individual awakens an arousal to teshuvah.
d) Distress and pain when inflicted may Heaven protect us is another path leading to teshuvah.
These four matters arouse a person to do teshuvah, not only for past transgressions but also to become “better” rather than merely “good.” Teshuvah prepares us to speedily greet the righteous Moshiach.
In summary: Although teshuvah involves the rectification of positive commandments which one failed to do and negative commandments which one transgressed, the essence of teshuvah is to become “better.” Compared to “better,” “good” is not good enough. Four matters rouse a person to teshuvah: a) The person’s soul in heaven arouses him or her to teshuvah by means of the Heavenly proclamations; b) contemplating the purpose of life; c) Heavenly benevolence; d) Heavenly punishment. Constant improvement is the best preparation for Moshiach’s coming.
