COMING CLOSER
The Mezritcher Maggid taught that during the time of golus it is easier to connect to HaShem than when the Beis HaMikdash stood. In fact it is even easier during the Three Weeks, when the Beis HaMikdash was destroyed.
Reb Elimelech of Lyzhensk explained this surprising statement by means of an “incredible and sweet mashal” that he once heard from the Maggid:
A close friend of the king once invited the king to come to a special feast in his home. The king of course turned down his warm request, since it is unbefitting for a king to leave his palace, apart from exceptional circumstances and extraordinary requests.
It once happened that the king was on the road and night was approaching, so he ordered his convoy to stop at a modest hotel in a nearby village. Although it was nothing like his magnificent palace, he was willing to spend the night there, provided that it was clean.
Similarly, in the times of the Beis HaMikdash one had to refine himself to lofty levels in order to acquire ruach hakodesh. But today, when the Shechina is wandering in golus, it will rest wherever it can find a home, so long as it is clean of sin.
The Koznitzer Maggid quotes the Mezritcher Maggid as finding an allusion to this in Eicha, which says, “All those who pursued her (רודפיה) caught her between the boundaries (bein hametzarim).” At the straightforward level of pshat, that possuk simply describes the nations’ pursuit of the Yidden during that three-week period. Yet it can also be understood to refer to the special ability of Yidden to pursue HaShem (רודף י”ה) during this somber time.
(אור תורה אות שצט, נועם אלימלך כא ע"א, עבודת ישראל ר"פ מסעי)
STUBBORN SERVICE
The Rebbe Rashab once said:
In this era of the “footsteps of Mashiach,” it is essential for a person not to follow his understanding, since mortal reason is often misleading. Rather, we should observe the Torah out of a simple and unquestioning faith in HaShem.
(אג”ק מוהריי”צ ח”א ע’ תפח)
In the time of the Beis HaMikdash, when the Divine Presence was openly manifest, the Divine sparks that had fallen into the kelipos were sifted and elevated as a matter of course: the kelipos spontaneously became null and void, losing their separate identity as they became incorporated in the forces of holiness, just as a candle becomes lost in a great flame. Moreover, Yidden delighted in their divine service on account of the intense revelation of Elokus in the Beis HaMikdash, and by nature they were drawn to it.
In the time of golus, by contrast, a man’s avoda is motivated mainly by the attribute of Netzach, conquest. This involves battling and standing firm against all the internal and external forces that hinder anyone who seeks to draw close to HaShem. Indeed, the attribute of Netzach is aroused specifically when one is challenged by obstacles.
Another characteristic motivated by the attribute of Netzach: Even when one does not derive delight from the pleasant flavor (taam) of his service, he persists in his service notwithstanding, in a way that transcends intellectual delight and understanding (lemaala mitaam vadaas).
(אור התורה שיר השירים ע’ קכד)
The Frierdiker Rebbe once said:
We are living in ikvesa diMeshicha, the era that can hear the approaching footsteps of Mashiach. We are, so to speak, the “feet” – our avodah is based on simple, unwavering emuna. What matters most is not how well developed are our intellectual attainments and our middos, but that we stand firmly on our “feet,” not retreating, and conceding nothing. For sure one should be mekarev others to Yiddishkeit, but without giving ground. If you’re standing on the tenth step and the other fellow is on the first step, you shouldn’t go downstairs towards him. Rather, stretch out your hand and draw him up towards yourself.
(סה”ש ת”ש ע’ 36)
Before he passed away, Moshe Rabbeinu was shown all the generations of the future. When he gazed upon our spiritually poor generation, whose comprehension of Elokus is close to nothing, and yet despite all of its difficulties Yidden in this generation fulfill Torah and mitzvos and daven with a chassidishe geshmak, with bitachon and simple emuna, he was so utterly overawed that he felt less worthy than them.
(סה"מ תקס"ב ע' נא, סה"מ קונטרסים ח"א ע' 106)
FINAL FORETASTE
There are two explanations as to why pnimiyus haTorah was revealed precisely in these last generations before Moshiach: (1) Since the darkness of galus is thickening, an ever more brilliant light is required to pierce it. (2) It is a foretaste of the Torah’s secrets which will be fully revealed in the Days of Moshiach.
Though the first reason emphasizes the lowly state of our generation, while the second highlights our privilege of being granted a glimmer of the future revelation, they are not in contradiction. The essential power of pnimiyus haTorah is expressed specifically in lighting up the heavy darkness at the end of golus.
(לקו”ש חט”ו ע’ 282)
CONSIDER
During the time of bein hametzarim is HaShem more hidden or accessible? Can it be both? How does pnimiyus haTorah pierce the darkness of galus?
