Be-Itah vs. Achishenah: Two Modes of Redemption

Full Summary

This shiur provides a comprehensive analysis of the famous Gemara (גמרא) in Sanhedrin 98a that discusses the seemingly contradictory verses about Mashiach's arrival - either 'be-itah' (in its time) or 'achishenah' (I will hasten it). The Gemara resolves this by explaining that if the Jewish people merit it (zachu), Mashiach will come 'with clouds of heaven,' but if they don't merit it (lo zachu), he will come 'humble and riding on a donkey.' Rabbi Zweig explores the profound philosophical implications of this distinction, connecting it to the nature of the Jewish people's relationship with Hashem (ה׳). The analysis begins with a discussion of the Septuagint translation, where the Sages changed the description of Moshe returning to Egypt 'on a donkey' to 'carried by men' to avoid giving Ptolemy the impression that the Jewish people are passive recipients rather than active participants in their relationship with God. Rabbi Zweig explains that the donkey (chamor) represents not just humility, but the concept of chomer - raw material capable of receiving form (tzurah) from an external source. The shiur then examines Moshe's initial reluctance to lead the Exodus, specifically his question 'what merit do the Jewish people have to be redeemed?' Rabbi Zweig explains that Moshe wasn't being cruel, but was addressing a fundamental theological issue: if the slavery in Egypt was meant to remedy some spiritual deficiency stemming from Avraham's question 'how will I know that I will inherit it?' (bameh eda), then taking them out without spiritual accomplishment would render their suffering meaningless. The resolution comes through understanding two levels of merit. The higher level (zachu) represents the Jewish people developing their inherent tzelem Elokim through their own spiritual work, achieving an active relationship with Hashem. The lower level (lo zachu) represents a state of hisbatlut (self-nullification) where they become receptive to receiving God's imprint upon them, similar to how Nevuzaradan's awe of Nebuchadnezzar gave the king a spiritual presence in Jerusalem despite his physical absence. Rabbi Zweig connects this to the concept of the special donkey used by Avraham at the Akeidah, which will also be used by Mashiach. This donkey represents the madregah of yirah (fear/awe) of Heaven, where one's identity becomes shaped by total submission to God's will. While this is a tremendous spiritual level, it still represents lo zachu because it involves receiving external spiritual form rather than developing one's internal potential. The practical implications are significant: if the nations of the world perceive the Jewish people as passive (chamor), they may attempt to dominate and oppress them, thinking they can impose their own spiritual influence. This explains why the Septuagint needed miraculous intervention to change the translation, presenting the Jewish people as having their own spiritual dignity and form rather than being merely receptive. The shiur concludes by explaining that lo zachu doesn't mean worthless or undeserving, but rather describes an interim spiritual state where the Jewish people have learned through their suffering to nullify themselves before Hashem, making them worthy of redemption even if they haven't achieved the ultimate level of spiritual development. This understanding resolves the apparent contradiction in the verses and provides a framework for understanding different modes of Divine relationship and redemption.