Musar על סנהדרין 195:1

The destruction of the second Temple is a result of the destruction of the first Temple: we are told in Yuma 21, that the second Temple lacked five major manifestations of the שכינה, and that this is the reason why in Chagai 1,8 וארצה ואכבד, "I shall look upon it and be glorified," the word ואכבד is spelled with the last letter ה – that should have been there – missing. Clearly, Israel had never recovered from the hatred of its neighbors, even when a second Temple was built under the patronage of the Persians. The new element of intensified harassment expressed by the word Sitnah did not last very long; during the entire period of the second Temple, however, the hatred of the kind expressed by the word התעקשו, i.e. the level of animosity experienced by Isaac when he dug the first well continued all the time. The Torah does not mention the reason for the name of the well called Sitnah, because it did not represent a new element in our relations with the Gentile nations. The reason the Torah adds the word עתה, is simply to alert us to the fact that the timing of the building of that third Temple is in our hands. This is similar to the answer given to the questioner in Sanhedrin 98 who wanted to know when the Messiah would come. He was told to look at Psalms 95,7 היום, אם בקולו תשמעו, "This very day, if only you heed His voice."

Afterwards, as a result of Bileam "walking" i.e. setting out on an errand that was meant to harm the Jewish people, G–d transformed the intended curses into blessings in inverse ratio to the wickedness intended by him. As Solomon says in Proverbs 10,24: "The fear of the wicked will come upon him; the desire of the righteous will be granted." When Bileam next announces "ואדעה מה יוסף ה' דבר עמי," "I will know what else G–d will speak to me" (22,19), he is already inadvertently hinting that he will become the instrument by means of which G–d will bless Israel. An example of this additional blessing can be seen in the words "how goodly are your tents O Jacob, your dwellings O Israel." Whereas, originally the blessing was valid only while Israel was secure in its land, the additional words referring to temporary abodes of Israel, i.e. משכנותיך, include periods during which Israel will be exiled (24,5). The very exile is a source of blessing, since it produces repentance and subsequently a rejuvenation of the Jewish people. This is why the name Jacob, and the temporary nature of the dwellings called "huts," is associated with the former temporary residence of the Jewish people, on their own land, whereas "Israel," the choicest of names for this people, as well as "dwellings," is employed when it describes-paradoxically,-its state of exile. The Talmud in Baba Metzia 68a, in trying to define a mortgage which is called in Aramaic mashkanta, a word resembling the Hebrew Mishkan, dwelling, describes it as something that constantly “dwells” with the owner of the field against which a loan has been made. The constant awareness of one's dependence acts as a spur to rid oneself of such an obligation. The exile experience of the Jewish people is meant to do the same, to imbue us with the urgent desire to do all in our power to become worthy of redemption. At that time G–d's promise (Leviticus 26,11) ונתתי משכני בתוככם "I will give My dwelling to be in your midst," will be fulfilled. The destruction of the Temple and the Jewish state was a necessary prelude to building a better Jewish nation. This is the meaning of the prophecy וירד מיעקב והאביד שריד מעיר, "A victor will issue forth from Jacob to wipe out what is left of ‘lr’" (24,19). Bileam saw a vision of the greatness of the Messiah, someone greater than himself. What he did not appreciate was that purity could be rooted in impurity, just as Abraham came forth out of a Terach. When the Messiah arrives, the last vestiges of the dross remaining from former efforts at distilling the pure out of the impure will vanish. The מלאך רע, "evil angel," who is personified by Bileam, had to acknowledge this, i.e. say Amen" to this concept. Bileam expanded on this theme of redemption when he said: "What I see for them is not yet, what I behold will not be soon" (24,17). He seems to be repeating himself. Another difficulty in Bileam's words is the fact that they seem to be contradictory. First he says: "I can see it," suggesting a clear vision, whereas immediately afterwards he describes this as in the distant future, i.e. not being so clear. What is meant is that every single day that passes contains elements of the eventual total Redemption. This is what Bileam realises clearly. What he does not see so clearly is the date on which this process will be complete. Our Rabbis have described this process as "a single sheep resides amongst seventy wolves. These wolves attempt daily to devour the sheep, but the Almighty saves it from their clutches," as in Pessikta Rabbah 9,2. The very fact that the Jewish nation continues to exist is part of the proof that the Redemption is an ongoing process. G–d is busy performing such miracles without the person for whom such miracles are being performed even becoming aware of them. This is why Bileam says "I see it," i.e. as an ongoing process, "but not now," i.e. the true Redemption, the arrival of the Messiah, has not yet come to pass. Subsequently, Bileam turns to the vision of the Redemption, of which he says: "I see it, but not in the near future." He reveals that there is a date that G–d has fixed for it, though if the people were deserving that date could be advanced. This is parallel to the explanation of the sages on the apparent paradox in Isaiah 60,22, "at its appointed time, I will hasten it." The meaning is that though there is an appointed time beyond which the Redemption will not be delayed, it may occur sooner if Israel deserves it (Sanhedrin 98a). אשורנו, means "I can see it if Israel does penitence," whereas ולא קרוב, means that if they were not worthy then that Redemption would not be in the near future. It is at that time that all previous curses will turn into blessings, for the Redemption was brought about sooner as a result of Israel responding positively to the curses it has had to suffer. We read in Deuteronomy 23,6: "G–d transformed the curse (Bileam's) into a blessing for you, for the Lord your G–d loves you." The last words seem superfluous, since no one would assume that someone who hates you turns your curses into blessings. The meaning, however, may be that repentance is "great," since it has the power to convert former misdeeds into merits. Such repentance indeed has such power when it is the result of love of G–d and not the fear of punishment. Curses may be a hidden display of G–d's love, for once they have fulfilled their purpose, they eventually enable Him to turn them into blessings. Love for G–d by the repentant sinner is reciprocated by Him so that what used to be demerits are accounted as merits retroactively.

The Midrash quotes two verses to prove the relationship of the Jewish people as children of G–d as valid also during those times when these children are in exile and have been expelled by their Father from His table. Had the Midrash only quoted the first verse in which the Jewish people are described as G–d's children, we would have understood this as being merely an allegory, a term of endearment such as people are in the habit of applying to one another. If only the last verse in Jeremiah 31,8, in which G–d describes Himself as our Father, had been quoted, we would have thought that the meaning is that G–d watches over us and has pity on us just as a real father watches over his children and on occasion pities them. Still, if this is correct, we would have expected Jeremiah to say: כי הייתי לישראל אב instead of כי הייתי לישראל לאב. If the meaning of אב is that of an actual father, and the meaning of בנים in Deut. 14,1 is that Israel are actual children of G–d and He is their actual father, based on the Divine origin of our souls, then the expression לאב seems justified, for G–d was an actual father to us. Ever since we have gone into exile, however, we have become orphans without a real father. This would correspond to what we said before, that the children have been barred from the table of their father. In the future, however, G–d will again be a proper father, a role which G–d declares Himself as ready to assume as soon as His children return to Him as penitents. This is similar to the reply Elijah is quoted to have given the person who questioned him about the date of the redemption. He told his questioner: היום, אם בקולו תשמעו, "This very day, if you will hearken to His voice" (Psalms 95,6). This is the sentiment G–d expresses through Jeremiah 31,8 when He describes Himself as הייתי לישראל לאב, "I am always prepared to be a true father of Israel, just as I used to be."

There are numerous hints in Jacob's vow, and his use of the word אם was most appropriate. He used the word in the same sense as in Numbers 36,4: ואם יהיה היובל, "and even when the Israelites observe the Jubilee." I have already mentioned that the Jubilee year legislation contains allusions to the Great Redemption in the future which may occur sooner than its ultimate date, (אחישנה, G–d says: "I will hasten it,") in the event Israel is worthy, or it may arrive according to a pre-determined timetable set by G–d which is known as בעתה (cf. Isaiah 60,22). The word אם also consists of the respective first letters of אליהו and משיח, both of which symbolize the redemption of the future. When Jacob asks for G–d's protection ושמרני בדרך הזה, he refers to the journey through exile during which protection from Esau/Edom is needed. When he says: אם יהיה אלוקים עמדי, this is a reference to the day when the name of G–d will be One.