The Yalkut Shimoni, a compilation of rabbinic commentary on the Hebrew Bible, grapples with just such a question, using the verse "For when the foundations were destroyed..." (Psalm 11:3) as a springboard.
The passage in Yalkut Shimoni on Nach 653 presents us with a fascinating debate between sages Rav Yehudah and Rav Eina. They offer three possible interpretations of what those "foundations" represent, each carrying profound implications.
One interpretation focuses on King Hezekiah and his righteous supporters. The question posed is stark: if these righteous individuals had been destroyed, what good would the righteous have accomplished? It's a powerful thought. Hezekiah, who ruled the Kingdom of Judah in the 8th century BCE, was known for his religious reforms and his defiance against the Assyrian empire. What if he hadn't succeeded? What if his efforts, and those of his allies, had been in vain?
Another possibility raised by the sages is the destruction of the Holy Temple in Jerusalem. Again, the question echoes: if the Temple were destroyed, what would the righteous have accomplished? The Temple, of course, was the center of Jewish worship and spiritual life. Its destruction was a cataclysmic event, a moment of profound loss and devastation. This interpretation is then supported by the idea of the shetiyah stone, the foundation stone that was said to have existed from the time of the first prophets.
Finally, Ulla offers a third perspective: what if the thoughts of that wicked man hadn't been thwarted? Who is this "wicked man"? The commentary doesn't explicitly say, leaving us to wonder. Perhaps it's a reference to Sennacherib, the Assyrian king who besieged Jerusalem during Hezekiah's reign? The verse makes sense, it says, if we understand that the destruction refers to the thoughts of the wicked.
But the passage pushes further. If the "foundations" refer to Hezekiah and his supporters, where do we find righteous people called a "foundation"? The text offers two proofs. First, from 1 Samuel 2:8: "For the pillars of the earth are the Lord's, and He placed the world upon them." The righteous, like pillars, support the world. Second, from Isaiah 28:29: "He gave marvelous counsel, made great wisdom." This suggests that the wisdom and counsel of the righteous serve as a foundation for society.
The passage then concludes with a teaching from Rebbe Yochanan: why is the Torah called toshia, wisdom? Because it mateshet – it wears out – one’s strength. This idea connects back to the theme of foundations. Building a strong foundation, whether it be a personal foundation of knowledge or a societal foundation of justice, requires effort, dedication, and yes, even wearing oneself out.
So, what are we left with? It seems the Yalkut Shimoni is reminding us that foundations – whether they be righteous individuals, sacred spaces, or the very principles upon which we build our lives – are precious and require constant safeguarding. And perhaps, it's a call to action: to examine our own foundations, to strengthen them, and to ensure that they can withstand whatever challenges may come our way. Because, as the verse reminds us, when the foundations are destroyed… what then?