The Jewish people sinned doubly, as it says, “Cheit chatah Yerushalayim – (The people of) Jerusalem sinned a sin” (Eicha 1:8). And they were punished doubly, as it says, “Ki lakchah miyad Hashem kiflayim b’chol chatosecha – she has been smitten doubly by the hand of God for all her sins” (Yeshayahu 40:2). And they will be comforted doubly, as it says, “Nachamu nachamu ami – Be comforted, be comforted, My nation” (ibid.) (Eicha Rabbah 1:6).
It is difficult to explain this doubling of the punishment. If they sinned doubly, then the punishment commensurate to a double sin is not double but equal to the sin, and the comfort for a double punishment is not double but equal to it.
The Navi says, “My nation has done two evils: they have forsaken Me, the Source of living water, to dig wells that produced no water” (Yirmiyahu 2:13).
In addition to the sin itself, a result of desire, emotion and of impulse, they also formulated philosophies to justify their sins intellectually and lull them into thinking that the evils they were perpetrating were actually virtuous. They devised systems of values foreign to the Torah and put their trust in a multitude of “isms” that served as the false gods to which they dedicated their lives.
In response to this dual sin, HaKadosh Baruch Hu punished them in kind. To punish the actual acts of transgression, He brought calamities and tragedies on them to show them how they were destroying their spiritual essence. To address the second aspect of the sin, the fact that they had distanced themselves from God by creating philosophies to justify their sins, HaKadosh Baruch Hu brought these calamities in a manner of hester panim, in a way that made it appear that He had abandoned them.
This is the double comfort described in the Midrash: To compensate for the calamities and physical suffering, the joy and serenity of the Messianic era will bring an end to our suffering and pain. To compensate for the punishment of hester panim, the fact that God made it appear as if He abandoned us, He will additionally comfort us by clarifying that all the punishment we received were His doing and for our ultimate benefit. “Anochi, anochi hu menachmechem – It is I, yes, I, who comforts you” (Yeshayahu 51:12), says the verse. The same “Anochi” who reveals Himself now is the same “Anochi” who directed all the prior events.
Thus, explains the Telzer Rosh HaYeshiva, Rav Elya Meir Bloch, zt”l, in the era of Moshiach there will be no tears – including tears of joy. Tears of joy emanate from an emotional, lengthy review of the trials and tribulations that preceded the joyful stage now being celebrated. In the times of Moshiach, this review will no longer be applicable –— it will be clear that all of the hardships were orchestrated by HaKadosh Baruch Hu for our eternal good and were really for our benefit.
This is hinted to in the fact that the Torah reading of Tisha B’Av, “Ki solid banim,” is from Parshas Vaeschanan, which is also always read on Shabbos Nachamu. On Shabbos Nachamu we have to once again learn the parsha of Tisha B’Av, but in a different light — a light that brings us comfort and joy.
Thus, the seven Shabbosos of comfort that start with Shabbos Nachamu prepare us for the Yamim Noraim. Our recognition that there is nothing to rely on besides HaKadosh Baruch Hu will prepare us to coronate and accept God’s kingship on Rosh Hashanah, to return to Him completely on Yom Kippur, and to rejoice in His divine providence on Sukkos.
Similarly, Eretz Yisroel, Torah and Olam Haba are acquired through suffering, but ultimately it will be clear that that suffering was the cause of infinite benefit and reward.
Rabbi Zev Leff is the rabbi of Moshav Matityahu, and a renowned author, lecturer and educator. He is a member of the Mizrachi Speakers Bureau
(www.mizrachi.org/speakers).
The RZA-Mizrachi is a broad Religious Zionist organization without a particular political affiliation.
