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This philosophical question (along with its very real and existential emotions) has a number of possible reconciliations. I would like to present a particular direction here which I feel also serves as an apt conclusion to this series.
The Seforno (on Devarim 31) explains that the concept of Hester Panim (Hashem withdrawing his Providence from us) does not mean that Hashem makes Himself blind and impotent. In fact, Hashem is ever-present and omnipotent. So what then is hester panim? Although Hashem chooses to "take a step back" and allow people and nature to take their course; He nevertheless presides over all, watching carefully, with the ability to reverse His hester panim and intervene at any given time. This might explain the well-known idea that the Egyptian slavery was cut short from 400 years to 210 because of the severity of their conditions. Hashem had established at Brit ben ha-Betarim (Breshit 15) that we would be slaves for 400 years – essentially relinquishing control of us to the Egyptians. Yet when the bondage became unbearable and we cried out to Him, Hashem intervened and redeemed us. Thus the frightening aspect of Hashem not being in control has been neutralized.
This concept is taken one step further by the Abarbanel's commentary on a verse in the Shiv'a de-Nechmta relating to the exile and the redemption: בְּרֶגַע קָטֹן עֲזַבְתִּיךְ; וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ. בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ, וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ, ה'. – I have abandoned you in a small moment and with great mercy I will gather you in. With anger I hid My face from you for a moment..." (Is 54:7). Abarbanel takes the word רֶגַע (moment) and reads it as רֹגַָע (calm, relaxed) thus rendering the verse to mean: "I have left you with little calm … I have hidden the face of calmness from you". The resultant meaning of the verse is that Hashem Himself actively put us as a nation into a state of unrest and lack of calm by sending us into exile. The Abarbanel seems to concur with Seforno that Hashem can actively place us into a state of hester panim and can similarly return us to his Providence. The tremendous implication is that being in exile is tantamount to hester panim!
Life in the Land of Israel is intimately bound with Hashem's protective gaze: "ארץ אשר תמיד עיני ה' אלוקיך בה – The Land on which Hashem's eyes are constantly focused" (Devarim 11:12). This is a land where life is sometimes tenuous and often seems to hang by a thread – which leads us to rely heavily on the Divine protection and Providence. Life in the Diaspora on the other hand is bereft of this intimate relationship with Hashem. In the words of the Gemara "He who lives in Israel is like one who has a God and he who lives in the diaspora is like one who has no God" (Ketubot 110b). The mere act of leaving the land is a transition into a new reality of hester panim.
Thus we can reconcile Yeshayahu's seemingly contradictory statements: The destruction and exile were conscious, active decisions of Hashem – the result of which was a state of hester panim for the nation while in exile. Those who choose to come and live in the Land today and fulfill the prophecies of yore – merit to return to the ever-present, protective gaze of Hashem Himself.
Rabbi Hillel Maizels
The Rabbi of Kehillat Ohel Efraim in the city of Ariel of "Bet Shalom" Shul in the Ariel University.
The Seven Weeks of Condolence Kibutz Galuyot and Self Hatred
Shiv'a de-Nechemta: The Philosophy of Comfort and Redemption - 2
The Seven Weeks of Condolence God's Punishment and Comfort are our Support
Shiv'a de-Nechemta: The Philosophy of Comfort and Redemption - 4
The Seven Weeks of Condolence Rebuilding Jerusalem
Shiv'a de-Nechemta: The Philosophy of Comfort and Redemption - 3
The Seven Weeks of Condolence Hester Panim, Exile and Redeption
Shiv'a de-Nechemta: The Philosophy of Comfort and Redemption - 6
The Seven Weeks of Condolence Is Redemption Fixed or Flexible
Shiv'a de-Nechemta: The Philosophy of Comfort and Redemption - 1
The Seven Weeks of Condolence Kibutz Galuyot and Self Hatred
Shiv'a de-Nechemta: The Philosophy of Comfort and Redemption - 2
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 5- "Proofs of G-d"
This may be the most important class of the entire book, where we finally get to the Jewish proof of the existence of G-d and truth of the Torah. We should follow His own direction where He tells us how to get to Him: through the Nation of Israel: Jewish history, Jewish prophets (and today, prophecies fulfilled), and national reward & punishment towards Am Yisrael.
Ein Aya One Humanity, One Creator, One Jerusalem
Rav Kook innovatively and beautifully explains this aggadeta where our sages say that after Jerusalem was destroyed her cinnamon fragrance is only found locked in a particular kingdom's treasury.
Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
Kuzari -Rabbi Ari Shvat Kuzari class 3
The second speaker invited to convince the Khazar King is the Christian, who presents their beliefs. Even before the questions of the King, "between the lines", the author R. Yehuda HaLevi already begins disproving them.
Ein Aya "Intimacy: Love, Life & Giving or Egocentric Taking & Expiration"
Today, many confuse between intimacy in marriage, based on love, giving and life which are diametrically opposed to empty "sex", pornography and prostitution which destroyed the Beit HaMikdash. The practical importance of clarifying this topic in today's western society is obvious, especially for young adults.
