Be-Itah Achishenah: Two Modes of Redemption and Geulah

Full Summary

This shiur examines a fundamental Gemara (גמרא) in Sanhedrin 98a that presents an apparent contradiction regarding Mashiach's arrival. The verse states both 'be-itah' (in its time) and 'achishenah' (I will hasten it), which the Gemara resolves by explaining: 'zachu achishenah' (if they merit, I will hasten it) and 'lo zachu be-itah' (if they don't merit, in its time). Rabbi Zweig delves into the deeper meaning of these two modes, connecting them to the imagery of Mashiach coming either 'with clouds of heaven' (zachu) or 'riding on a donkey' (lo zachu). The analysis begins with the Gemara's discussion of the Torah (תורה)'s translation for King Ptolemy, where the sages miraculously changed the verse about Moshe returning to Egypt from 'riding on a donkey' to 'on carriers of people.' Rabbi Zweig questions why this change was so critical, noting that Rashi (רש"י) identifies this donkey as the same one used by Avraham at the Akeidah and destined for Mashiach's arrival. The shiur then addresses Moshe's challenging question to Hashem (ה׳): 'Be-eizeh zechus' (by what merit) should Bnei Yisrael be redeemed from Egypt? Rabbi Zweig explains that Moshe wasn't being cruel, but rather asking a profound theological question: if the Egyptian bondage was meant to correct some spiritual deficiency from Avraham's questioning at the Bris Bein HaBesarim, then taking them out without accomplishment would render their suffering meaningless. The answer lies in understanding two levels of spiritual relationship with Hashem. 'Lo zachu' represents the mode of 'chomer and tzurah' - where Bnei Yisrael become like raw material (chomer) ready to receive Divine form (tzurah) through complete self-nullification (bittul). This is compared to Nevuzaradan's awe of Nebuchadnezzar, where his total submission gave the king presence even in his absence. Similarly, when Klal Yisrael nullifies themselves completely before Hashem, they become vessels for His Divine presence. 'Zachu,' by contrast, represents the ultimate level where individuals develop their inherent tzelem Elokim (Divine image) through their own spiritual work, choices, and teshuvah, creating an active rather than passive relationship with the Divine. This is the mode of 'bar enosh' (like a person) coming with clouds of heaven. The 'ani rochev al chamor' (humble one riding on a donkey) symbolizes this passive but elevated state. The word 'chamor' connects to both 'chomer' (raw material) and represents one who has nothing of their own ('ani') but survives through what others provide - in this case, what Hashem provides. The donkey imagery specifically evokes the Akeidah, where Avraham achieved complete yirah (awe) and submission to Hashem's will. Rabbi Zweig explains why this was dangerous to reveal to Ptolemy: if the gentile king understood that the Jewish people operated in a passive mode, he might conclude that he too could impose his will and culture upon them. Therefore, the miraculous change to 'carriers of people' projected strength and active participation rather than passive receptivity. The shiur concludes by explaining that 'lo zachu' doesn't mean unworthy, but rather describes a different but legitimate path to redemption - one based on complete receptivity to Divine will rather than full development of one's own spiritual potential. Both modes represent valid relationships with Hashem, with 'zachu' being the ultimate goal where the individual fully develops their Divine image while maintaining complete connection to their Creator.