A Jew in Soviet Russia is sent to Siberia for practicing his faith.
He receives a letter from his wife, saying that the ox has died and there is no way to plow the field to plant the potatoes. He sends a letter back to her, warning her not to go near the field, let alone plow it, because that’s where all the guns and ammunition are hidden.
The next day, a truck full of soldiers shows up at her home and they begin digging desperately, turning over the entire field. After a day of digging – and finding nothing, they leave. She writes to her husband in Siberia to update him.
He replies this time, “Now, you can plant the potatoes!”
Welcome to Soviet censorship and a smart Jew.
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The Talmud tells a story of Rabbi Akiva and a group of Sages walking toward Jerusalem in the period immediately after the destruction of the Second Beit HaMikdash (Holy Temple).
They reached Har Tzofim (Mount Scopus), from where the Temple Mount can be seen, and they rent their garments in mourning. When they reached the Temple Mount they sighted a fox exiting the area where the Holy of Holies once stood. They all began sobbing, aside for Rabbi Akiva, who was laughing.
"Why do you laugh?" they asked.
"Why do you cry?" Rabbi Akiva rejoined.
"The site regarding which it is stated (Numbers 1:51), 'Any outsider who approaches shall be put to death,' and now foxes wander there—and we should not cry?!"
Rabbi Akiva noted two clashing prophecies from Uriah and Zechariah.
By Uriah it is stated (Michah 3:12), 'Therefore, because of you, Zion shall be plowed as a field.' Zechariah said (Zechariah 8:4), 'Old men and women shall yet sit in the streets of Jerusalem.'
"As long as Uriah's prophecy was not fulfilled, I was worried that neither will Zechariah’s. Now that Uriah's prophecy has been fulfilled, it is certain that Zechariah's will too."
With these words the sages responded to Rabbi Akiva:
"Akiva, you have comforted us; Akiva, you have comforted us."
This Shabbat is referred to as Shabbat Nachamu (Shabbat of Consolation), named after the Haftorah, which opens with the words, “Console, console My people," says your God.” This Shabbat follows the Three Weeks and Tisha B’Av, an annual period of national mourning over the loss of our sacred Temples. As such, it is the first of seven weeks of consolation, in which we read of G-d’s promise to redeem the Jewish people and end this bitter and long exile.
Interestingly, in both the Haftorah and the story in the Talmud, there is a double expression of consolation. What is the meaning of the double expression?
To explain this, let’s study this passage a bit better. What does Rabbi Akiva mean when he says that so long as Uriah’s prophecy wasn’t fulfilled, I wasn’t certain that Zechariah’s prophecy will be fulfilled? Was Rabbi Akiva a nonbeliever? One of the greatest Rabbis in the Talmud is uncertain that the hundreds of prophecies about Moshiach will be fulfilled?!
That can’t be! So, what does he mean?
Our little anecdote from Soviet Russia can help us here.
On the surface, the field being torn up is negative. But, truthfully, it’s not a drawback at all. In fact, it’s part of the solution. Without it, the solution is actually farther from reality. What seems like a problem is in fact assisting to reach the goal.
When the Rabbis saw the destruction of Jerusalem to such utter degree that G-d’s Home was not only destroyed – but also continuously desecrated – they took it as a sign of despair. G-d must be really angry with us. The exile is only getting worse. Why does G-d pour salt onto the wound of our exile?
Rabbi Akiva looked at it differently. G-d’s plan – as prophesied by Uriah – is that the exile will be unbearable and painful. And, commensurate with that will be the ultimate reward. In fact, the painful desecration is a step toward the rebuilding.
In other words, if the pain had not been so intense, then the proportionate salvation would likewise be pedestrian. But, upon seeing such utter destruction, Rabbi Akiva realized the deeper truth of pain. Pain and difficulty is an asset toward the growth and recovery that follows.
Knowing that the reward would develop from the pain, he rejoiced. Doubly.
We too, go through life processes that may include difficulties, impasses, and agony. Knowing that they are not ruining our goal provides relief. Knowing they are a step in the right direction provides joy.
May Hashem grant us the ultimate and revealed joy with the coming of Moshiach now.
We are doubly ready.