I
"G-d (Elokim) spoke to Moshe and said to him 'I am Hashem'" (Shemos 6:2). The attribute of strict justice attempted to harm Moshe for his complaint that his speaking to Pharoh only made matters worse for Am Yisrael (5:22,23), but when Hashem saw that Moshe complained because of the pain of Am Yisrael, He treated him with mercy (Shemos Rabba 6:1).
The Midrash elaborates: Hashem had already informed Moshe that Pharoh would not let them leave until after He punished him with His strong hand (3:19, Rashi). But Moshe did not learn this lesson, and instead, based on his own wisdom, complained about Hashem's decrees. This wisdom was foolish, for "who is man to question Hashem's decree after Hashem already foretold it" (Koheles 2:12)?
Rabbeinu Bachaye (5:11) interprets Moshe's behavior more charitably, explaining that Moshe did not complain but merely asked: why do the wicked prosper and the righteous suffer? Hashem responded that the suffering of Am Yisrael exists only to increase their reward when they withstand the suffering and tolerate it with love (of Hashem).
The first exile in Egypt hints to our present exile as well (Shemos Rabba 9:13). We patiently await Hashem's salvation, "more than watchmen await the morning, more than watchmen await the morning" (Tehillim 130:6). The repetition in the preceding phrase indicates that we wait, and wait again. If the redemption is delayed, it is all to add reward and goodness at the end of days.
Just as the suffering in Egypt increased after the appearance of Moshe, the redeemer, so too, in the case of final redemption there will be greater hatred and affliction of Am Yisrael by the nations after the initial signs of redemption. And just as Moshe was hidden after his initial appearance, as Hashem, like a deer, is visible and invisible (Shir Hashirim 2:9, Midrash 2:22), so will it be in the final redemption. More and stronger troubles are a sign of the ultimate redemption of Am Yisrael (Sanhedrin 98a).
II
The precise timing and unfolding of events leading to the messianic era is unknown and not critical. Speculation based on midrashim is futile and unproductive. Rather, one should wait and believe in the coming of the Mashiach (Rambam Hilchos Melachim 12:2). However, the understanding of past events in light of the aforementioned midrashim is appropriate, and has enabled Am Yisrael to survive two millennia of anti-Semitic atrocities in our present exile.
As we suffered through the dark night of exile, only the belief in the dawn of redemption enables us to survive. "Watchmen what of the night? Watchmen what of the night? The watchman said morning is coming, but also night. If you really desire it (t'vayu bayu) repent and come" (Yishaya 21:12). Once again, the repetition in this phrase as well indicates that we wait, and wait again, as the night seems unbearingly long. The morning will come when we repent (Rambam Hilchos Teshuva 7:5).
What do the words "t'vayu bayu - if you really desire it", mean? Rav Soloveitchik zt"l cited Onkelos who translates "with my sword and with my bow" (Bereishis 48:22) as "with my tzlusa and ba'usa", the two terms for prayer found in Kadish Tiskabel. A sword is a short-range weapon, and represents short-terms needs. The first half of the requests of Shemone Esrei are personal, immediate needs for wisdom, repentance, forgiveness, deliverance, health and wealth, thus tzlos'hon. The bow is a long range weapon, and represents long terms aspirations. The second half of the requests of Shemone Esrei are national and eschatological: ingathering of exiles, restoration of judges, submission of the wicked, security for the righteous, rebuilding of Yeushalayim, and the flourishing of Mashiach, thus ba'us'hon.
The Rav zt"l described how our personal needs have gone unfulfilled through much of the frightening night of exile. We suffered repeated exiles and many murderous plots, large and small. How have we survived? By overlooking immediate privation and tragedy and focusing instead on t'vayu bayu, the long term prayer. Our unshakable belief in the coming of the morning glory enables us to survive the seemingly endless cruel night.
III
Have we seen any signs of redemption? There is no greater sign of the impending redemption than the fulfillment of "You, O mountains of Israel, give forth your branch and bear your fruits for my people Israel, for they are soon to come" (Yechezkel 36:8) (Sanhedrin 98a). Yet several decades after the fulfillment of this prophecy, as Eretz Yisrael produced bountiful harvests for Am Yisrael for the first time in nearly two millennia, the unspeakable horrors of the Holocaust claimed the lives of six million Jews.
Perhaps these events, far beyond our ability to comprehend, reflect the prediction of the aforementioned midrashim. After the initial signs of redemption, there is greater hatred and affliction, as Hashem, like a deer, hides His face, as it were, in unprecedented hester panim.
The next stage of rebuilding the destruction of Eretz Yisrael was realized by our independence and Jewish control of the stateof Israel, which confers the halachic status of "bebinyano" (Magen Avraham 561:1). The juxtaposition of these epic events in Jewish history, national destruction and national independence, was recognized nearly unanimously as positive Divine Providence (see Shana B'shana 5750 pg. 377, Hatziyonut Mabat Torani, by R. Yehuda Levi, citing Rav Eliyahu Desler, Rav Elya Meir Bloch, and Rav Yitzchok Zev Soloveitchik zt"l).
Yet, ever since, Am Yisrael, especially in Eretz Yisrael but, as last week's murders reminded us, throughout the world as well, continues to suffer. Wars in Eretz Yisrael have claimed thousands of Jewish lives, and terrorist attacks of numerous forms have left a trail of Jewish blood worldwide, and most frequently in the Holy Land.
We dare not complain, although one who does so because of the pain of Am Yisrael will likely be treated with mercy, as Moshe was. Rather we must strengthen our faith that suffering exists only to increase our reward when we withstand it, and love Hashem in bad times as in good ones (Berachos 54a).
May it be Hashem's will that the most recent tragedies, accompanied by the appropriate response of Am Yisrael, will be the final moment of darkness before the dazzling light of our imminent and ultimate redemption.