Adapted from: Yearning for Redemption by Rabbi Daniel Glatstein

The following verse (Tehillim 130:6) requires explanation: נַפְשִׁי לַה’ מִשֹּׁמְרִים לַבֹּקֶר שֹׁמְרִים לַבֹּקֶר., My soul [yearns] for the Lord among those longing for the dawn, those longing for the dawn.

The Malbim explains that a watchman longs for the dawn; he eagerly awaits the morning because when it becomes light outside, he can see more clearly and his work will be easier. He will be safer in the morning. The arrival of the day also likely means the end of his shift.

When the watchman is engaged in his work throughout the night, he has no doubt in his mind that morning will come. He knows with certainty that the night will not last forever. He has complete confidence, because that is how the world works.

The watchman waiting for morning is not at all like someone awaiting the arrival of a guest. A guest may be late or may encounter a pressing issue he cannot postpone, or may not come at all. Perhaps he was the victim of an accident as he made his way to your home, and he will never show up. Thus, waiting for a guest’s arrival will not be with confidence and certainty that he will come, while, in contrast, anticipating the morning is with complete conviction that it will arrive, without any shadow of a doubt.

What does this pasuk mean? Why are we even more eager than the watchman for the morning? Furthermore, why does the pasuk repeat the phrase שֹׁמְרִים לַבֹּקֶר, those longing for the dawn.

Dovid HaMelech is saying that his soul awaits the coming of Mashiach with even more certainty than the night watchman’s conviction that the sun will rise. He then continues: In what way does he wait with more certainty than the night watchman? Because the watchman is merely שֹׁמְרִים לַבֹּקֶר, longing for the dawn! It will most certainly come, but no matter how eagerly and passionately he wishes the morning to come, it will not come any sooner. The sun will rise at the predetermined moment, regardless of the intensity of the watchman pining for the dawn of the new day. The new day will come when it is supposed to, and not a moment sooner. However, there is a difference when we wait for Mashiach. When Klal Yisrael longs for the Geulah, then it can come earlier!

Dovid HaMelech continues (ibid. vs. 7–8), advising, יַחֵל יִשְׂרָאֵל אֶל ה’ כִּי עִם ה’ הַחֶסֶד וְהַרְבֵּה עִמּוֹ פְדוּת. וְהוּא יִפְדֶּה אֶת יִשְׂרָאֵל מִכֹּל עֲוֺנֹתָיו, Let Israel hope for Hashem, for with Hashem is kindness and with Him is abundant redemption. And He shall redeem Israel from all its iniquities.

When we are languishing in galus, yearning for Hashem to redeem us, it can come earlier! Hashem can bring Mashiach earlier than He intended! We therefore await Mashiach with an even deeper sense of longing than the watchman who knows with complete confidence that the night will end, because he can do nothing to make it happen sooner. However, in regard to Mashiach, Hashem gives so much chessed, so much lovingkindness toward His children, Klal Yisrael, that He can revise His initial plans and redeem us early.

The Chasam Sofer had the custom to begin Rosh Chodesh bentching with the paragraph of מִי שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵינוּ…הוּא יִגְאַל אוֹתָנוּ בְּקָרוֹב, He Who performed miracles…may He redeem us soon…

The Ba’er Heitev amends the text, writing that the word בְּקָרוֹב, soon, should be omitted. The reason for this is because it is significant when this tefillah contains precisely twenty-one words, which is the gematria of the Name of Hashem (Aleph–Kei–Yud–Kei). It is also the numerical equivalent of the word אַךְ in the phrase אַךְ טוֹב, only goodness.

The Chasam Sofer vehemently disagrees; he holds that the word בְּקָרוֹב is critical to the tefillah! Our being redeemed is a given; thus, it does not require us to pray for it. Hashem promised that He will take us out of exile, and we know with absolute certainty that this will occur. There is therefore no need to daven for the Geulah, argues the Chasam Sofer. What can make a difference is if we ask Hashem to redeem us בְּקָרוֹב, very soon! Our tefillos can serve to bring Mashiach sooner! The Chasam Sofer maintained that the word בְּקָרוֹב is the crux of the entire tefillah. It is the main point that we are asking Hashem: Bring Mashiach imminently! Immediately! Right now! 

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