If the rule is that to destroy the Bais Hamikdash there has to be nothing good in the person, than how could Nevuzaradan become a ger?
>>2) LETTING THE DESCENDANTS OF "RESHA'IM" JOIN THE JEWISH PEOPLE
QUESTION: The Gemara points out that many of the greatest enemies of the Jewish people eventually joined the Jewish nation in some way. Nevuzaradan, after he killed nearly a million Jews and destroyed the Beis ha'Mikdash, converted and became a Ger Tzedek. The grandchildren of Sisera became Gerim, as did the descendants of Sancheriv and Haman. However, the Mal'achim did not allow Nevuchadnetzar to have descendants who would be Jewish. The Mal'achim argued to Hash-m, "How can we accept a person who destroyed Your Beis ha'Mikdash to come beneath the wings of the Shechinah?"
Why did the Mal'achim not protest when the other Resha'im or their descendants joined the Jewish nation?
ANSWERS:
(a) REBBI TZADOK (in MACHSHAVOS CHARUTZ, p. 178, and DOVER TZEDEK, p. 174) explains that the destruction of the Beis ha'Mikdash and the removal of the dwelling of the Shechinah in this world can be brought about only by a person who has absolutely no good or positive elements left in him. The reason why grandchildren of Resha'im convert is that they bring the positive traits hidden in their grandparents into the Jewish people. Since Nevuchadnetzar had no positive traits, it was not necessary for his descendants to join the Jewish people.
Why, though, was Nevuzaradan accepted as a Ger, if it was he who personally destroyed the Beis ha'Mikdash and killed so many Jews? It seems that if he was able to regret his evil deeds during his lifetime, then that shows that he had some element of good inside of him.
(b) RAV YAKOV KAMINETZKY zt'l (in EMES L'YAKOV, Bereishis 27:40) explains that the reason why the other Resha'im merited to have their descendants join the Jewish people is that they brought about a Kidush Hash-m, albeit unintentionally. Through the actions of Haman, the Jewish nation repented for their sins and the miracle of Purim occurred. Similarly, the miraculous destruction of the armies of Sisera and Sancheriv brought about a great Kidush Hash-m.
However, Nevuchadnetzar succeeded in his evil plans, and he was not miraculously defeated. Therefore, he did not merit to have his descendants join the Jewish nation. (See also KEDUSHAS LEVI, Kelalos ha'Nisim, and CHOCHMAH U'MUSAR 2:345, who offer similar explanations.)
Rav Yakov Kaminetzky adds that when the Gemara says that Hash-m wanted to bring the descendants of Nevuchadnetzar into the Jewish nation as well, it means that He wanted to burn Nevuchadnetzar with the other kings who helped him throw Chananyah, Misha'el, and Azaryah into the furnace (see Sanhedrin 92b). If Nevuchadnetzar would have been killed by the miracle that saved Chananyah, Misha'el, and Azaryah before the eyes of the nations of the world, he would have been part of a Kidush Hash-m and would have merited that his children join the Jewish people. The Mal'achim protested, however, and Nevuchadnetzar's life was spared.<<
So we have to conclude that the meshaleach is the main player and Nevuchadnezer is the one who had nothing good in him, not Nevuzaradan.
Therefore, we need to understand the Rav Yaakov Kaminetzky addition that Hash-m did not want Nevuchadnezer burnt with the other kings so as not to cause kiddush Hash-m through him (Nevuchadnezer). But applying the principle mentioned above we see that it is the meshaleach who is the main player, and therefore Nevuchadnezer sent them. So Hash-m should not have let Nevuchadnezer send the three chachamin to the fire in the first place because he created a kiddush Hash-m and therefore Nevuchadnezer grandchildren could become gerim.
So from Rav Yaakov Kaminetzky addition we can conclude that the meshaleach does not receive the credit.
Binyamin Bodner, Toronto, Canada
The Gemara in Sanhedrin relates that Nevuzaradan had a bust of Nevuchadnetzar in his chariot, and that he was terrified of him, as if he was standing in front of him. It also points out that Nevuchadnetzar sent Nevuzaradan to capture Yerushalayim and destroy the Beis ha'Mikdash because he was afraid that he would suffer the same fate as Sancheriv. That being the case, it is safe to assume that everything that Nevuzaradan did was upon the orders he received from Nevuchadnetzar. Indeed, Chazal give a number of examples where he followed his instructions.
It therefore stands to reason that, despite the principle, "Ein Shali'ach l'D'var Aveirah," the destruction of the Beis ha'Mikdash is attributed to Nevuchadnetzer, and not to Nevuzaradan. And that will explain why Chazal constantly refer to Nevuchadnetzar as the one who destroyed the Beis ha'Mikdash.
Consequently, since Nevuzaradan's actions throughout were based on fear, we know nothing at all about his true character, except for the fact that he did Teshuvah and converted.
B'Virchas Kol Tuv,
Eliezer Chrysler