Page 41 - HaMizrachi Tisha B'av 5782 USA

2 A PROPOSED CORRECTION:

THE THREE PHASES OF REDEMPTION

To answer these critical questions, we A similar dynamic can be found in modern HaMikdash serving as a magnetic attrac-
must refine the standard model for Israel, in which the secular state shows tion to non-Jewish leaders like the Queen
redemption. respect for Judaism while having little real of Sheba all over the world, King Shlomo
interest in religion.
As described in the books of Shmuel and could now bring the teachings of Torah to
Melachim, Jewish monarchy went through The reign of David: spiritual revival all of humanity.
three phases of development, represented The trajectory of these three kings of Israel
by the reigns of three Biblical monarchs: King David made spiritual matters an can serve as a framework for understand-
Shaul, David, and Shlomo. Shaul, a descen- essential component of his policies. When
dant of Rachel associated with the tribes confronting the enemy, Shaul’s army ing the messianic process – and where our
regarded the Philistines’ verbal insults as
generation fits in.
TRADITIONAL JEWISH MESSIANISM: of Yosef, is a root of the messianic projec- an attempt “to defy Israel”, an insult to Our present moment corresponds to the
tion of Mashiach ben Yosef, while Shlomo is
the honor of the people and the nation
THE CHALLENGE OF OUR TIME a root of the messianic projection of Mashi- (Shmuel I 17:25). David, by contrast, saw completion of the first phase of redemp-
ach ben David, for he is the son of David.
tion – the reign of Shaul, who represents
David himself, however, seems to have no these insults as aimed against G-d, asking, the Mashiach ben Yosef. The next phase
“who is that uncircumcised Philistine that
place in this two-part messianic scheme!
he dares defy the ranks of the living G-d?” will not yet bring the final redemption of
I propose to return David to his proper (Shmuel I 17:26). Shlomo and Mashiach ben David, but rather
place in the messianic process. I believe For King David, the nation of Israel was the religious revival of King David. This
that the three Biblical kings represent a the manifestation in this world of Divine second phase is clearly present in modern
three-phase messianic process, with each Providence, and so the nation’s religious Israel, and its arrival is led by the Religious
phase reflecting the main values and goals revival and relationship with G-d took Zionist community, who are settling Judea
of respective generations of the Jewish priority. David paid special attention to and Samaria and bringing a religious
people.
the advice and guidance of the prophet revival to cities throughout Israel through
The reign of Shaul (Mashiach ben Natan, who often reprimanded him, and Garinim Torani’im. Like King David, the Reli-
Yosef): normalization and security restored the Aron HaKodesh to its proper gious Zionist community is not satisfied
place in Jerusalem. Though G-d did not
with a national-secular revival, but seeks
King Shaul sought security and normal- allow him to do so, David yearned to build a national-religious revival as well.
ization, goals he accomplished by unifying the Beit HaMikdash, the spiritual center of
the people and strengthening their hold the people of Israel. There are clear parallels between the tran-
on the Land of Israel. Spiritual aspirations, sition from Shaul to David and the shifting
however, were not his priority. The reign of Shlomo (Mashiach phases of redemption in our own time.
ben David): a universal Just as Shaul feared that David was coming
When the people of Israel asked the
prophet Shmuel to appoint a king for appeal to humanity to replace him and tried to eliminate him,
them, normalization and security were By the time King Shlomo assumed the the old Zionist elite is confronting the
their explicit goals: “That we also may be throne, Shaul and David had secured settlement movement and attempting to
like all the nations; and that our king may the safety and stability of the nation and discredit and eliminate it. Shaul’s pursuit
judge us, and go out before us, and fight begun a religious revival. This allowed of David was ultimately unsuccessful,
our battles” (Shmuel I 8:20). Sovereignty, Shlomo to take the next step: bringing and so too will be the attempts of the old
social stability, and national security were the belief in G-d and the Torah to other elite to tear down the settlements. At the
their top priorities. nations. He advanced this mission through same time, just as David refused to fight
his many dynastic marriages and by rais- against Shaul and revered him as the King
Given this backdrop, it is unsurprising
that King Shaul made no attempt to bring ing the political and economic status of his of Israel, the Religious Zionists respect and
back the Aron HaKodesh to reestablish the kingdom. To a great degree, he succeeded support the ideals of Herzl’s Zionism.
Mishkan. Instead, he allowed the Aron HaKo- in teaching the surrounding idol-worship- We are living at a time of transition
desh to remain in Kiryat Yearim through- ing peoples to revere the G-d and people
out his reign. Indeed, throughout King of Israel. between two messianic phases: the phase
Shaul’s reign the Aron HaKodesh is hardly For this reason, Shlomo was the right of Shaul, Mashiach ben Yosef and secular
mentioned, for Shaul had little interest man to build the Beit HaMikdash: “Thus, Zionism on the one hand, and the phase
in building a religious center. Though he all the peoples of the earth will know Your of David, the interim messiah of spiritual
invites the prophet Shmuel to stand at his name and revere You, as does Your people revival and Religious Zionism. The third
side, he does so only to gain respect from Israel; and they will recognize that Your and final phase of King Shlomo, the era
the people, ultimately ignoring some of name is attached to this House that I have of Mashiach ben David, is still beyond the
the prophet’s instructions. built” (Melachim I 8:41–43). With the Beit horizon.

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