Understanding the Geulah process III

We continue with the first chapter of Acharis Ke'raishis:

Here we have 'two prophets saying a similar prophecy.' The order of the redemption is split into two stages. One is the redemption itself, and the other is the beginning of the redemption, referred to as the "פקידה." [This language of פקידה is found in the Gemara (Rosh Hashana 10b), where it says that on Rosh Hashana, Sarah was "נפקדה" - remembered. Rashi explains that this means that their memory came for good (before Hashem) and a pregnancy was decreed for them. It is clear that before the birth, which is the completion of the redemption, and as we will see its process is compared to birth, the process starts with a פקידה remembrance, where Hashem remembers (פוקד) his people, and remembers (זוכר) them for good in order to begin their redemption. See Beraishis (21:1) on the verse, "And Hashem remembered (פקד) Sarah as He spoke, and did to Sarah as He said." There Rashi explains, based on the midrash, that the words 'as He spoke' refer to conception, and the words 'as He said' refer to birth. These are precisely the two stages we are speaking about.]

Similarly we see [from both the Ramchal and the Gra] that the order of the beginning of the [final] redemption will be as it was with the Second Temple in the days of Koresh (Cyrus), and it will also be similar to the order of the redemption from Egypt, that at first their labor was intensified, nevertheless, they had already reached the beginning of redemption. Only afterwards was there a movement from the Right side [the side of Kindness].

These ideas are also mentioned in the words of the Gra explicitly in his explanation of the Zohar on Parshas Mishpatim קכ ע"א "The פקידה (first stage) will be in Tishrei, but [the redemption] will be pushed off until Nissan, because Tishrei is the Left arm - Rosh Hashana - as is known." See there. Also explained there (קיט ע"ב) is that the beginning of the redemption which we mentioned is referred to as the "חבלי משיח" - the birth pangs of Moshiach. These are his words:

The night is compared to exile, and the morning [is compared] to redemption, like the verse says (Rus 3), "Sleep until morning." And before the redemption, the exile will become more severe than the entire exile, as it says (Berachos 6b), "אגרא דכלה דוחקא" - the reward of the 'bride' [i.e. the Shechina and Klal Yisrael] is made greater by difficulty. This is the darkness (שחרות) of the morning (שחר), that before the day breaks, it is the darkest part of the night, and therefore it is called שחר [which connotes both morning and darkness]. And the seventy קלין (voices or cries) are seventy years which are referred to as the birth pangs of Moshiach, because the entire exile is like a pregnant woman whose due date is getting closer every day, and the redemption is compared to a birth, as we find in the verse (Yeshaya 66), "Would a nation be born... Zion has birthed her children..." When the time comes for birth, the pain is greater than all of the time she was pregnant, as we find in the verse (Bereshis 3), "I will make your difficulty great, and your pregnancy will be painful" - pregnancy is the exile. The birth pangs of Moshiach correspond to a woman about to give birth.

He writes further in ביאור אגדות סבי דבי אתונא "נחש בכמה מיעבר":

All the preparations that Hakadosh Baruch Hu prepares for the good of the world are done in a hidden place near Him. When the preparation is completed, the action is done, and this is its birth... However, during the preparation, that good is not revealed at all, and the original state of destruction seems to continue. For in order for the rectification of that state of destruction to take place, the Supernal Thought is continuously activating its plans; but it is not a complete destruction [even while the plans are not completely activated], and when Hakadosh Baruch Hu takes [that plan], there is an immediate effect to rectify the matter so the world will not be destroyed. Nevertheless, the destruction of the order [of the world on the surface] remains as long as the preparation is made in the Transcendental realm without being revealed below. From this, we can also understand that Hakadosh Baruch Hu is only doing good, and even in a time of hiddenness, it is not that He is disgusted with His world, rather that He is preparing the rectification for its damage. Nevertheless, this preparation is done in a hidden place, and either way, the world undergoes many evils and difficulty.

To be continued...

Understanding the Geulah process II

One quick note, by way of introduction to the following piece. The concept of Shechina - the divine presence - always corresponds to the lowest level of the dimensions of reality, as does the concept of עפר - dust, as well as the Jewish people themselves, who are the vehicle for the Shechina, that is, Hashem's revelation in the physical world.

We continue with the first chapter of Acharis Keraishis:

The Ramchal further writes:

There are many actions involved in the פקידה ('conceptual remembering' - first stage) and they are hinted to in the verses of the wise one [King Shlomo] in the Song of Songs, as I will explain subsequently, with Hashem's help. The first action is explained by the verses brought previously, and that is the קימה - rising - of the Shechina (divine presence) from the dust. Therefore it says, "When I fell, I rose (קמתי)," and it also says, "Move from the dust, rise up (קומי) O captives of Jerusalem." I will tell you what this rising (קימה) is. The people of Israel only experienced darkness, and there was none to console them from their great difficulties that constantly worsened with each passing day. Their souls therefore sank into the dust, that is, the 'husks' (i.e. the forces of evil). When this time (פקידה) comes, someone to console them is found, and the Shechina rises (קמה) from this dust, and it is strengthened, despite it being amongst these forces of evil - for it has not yet escaped them - nevertheless it is not as before, [where the Shechina was] depressed and consumed by grief, as it were; For now, the light of Kingship has been taken [by the Shechina], and that is missing is for it to be revealed, so all the nations and leaders can see its reign, which will be revealed at the time of זכירה ('revealed remembering' - the second stage), speedily in our days.

When this first connection (i.e. the Kingship to the Shechina) is completed, there will not be anything similar until the time of the זכירה (stage two). This is why the verse says, "When I sit in darkness," [which represents the time between the stages]. From then and onward, "Hashem is my light" - after the intense anger.

I would like you to further understand this whole idea well. We find this first stage in Egypt when the verse says that "Hashem saw the people of Israel, and He knew." About the פקידה (first stage), the verse says, "פקוד פקדתי אתכם" - I have remembered you, [in the past tense,] as opposed to saying 'I am remembering you' [in the present tense]. This is because the פקידה (first stage) had already occurred. Moshe also realized that the time for the second stage had not yet arrived, and this was the reason why he did not want to take on his mission. This was why he said, "They will not believe me." Then Hashem gave him a sign, that if not for the fact that things were prepared already, he would not be sent. This is in consonance with the concept that we are 'not to arouse the love until it is desired.'

In the Tikunei Zohar Hachadash (כז ע"א) we find:

In the future [redemption], as regards Israel, only one from a city and two from a family will survive. This is from the side of [the sefirah of] Gevurah, which is strict judgment, and the world will be returned to utter desolation (תוהו ובוהו). And when Moshe begs for mercy on their behalf, [and that which] the Left pushed away and [made it seem that] Israel would not survive, the Right brings back, which is the concept that the Right leans toward Chessed - Kindness.

The Gr"a there explains:

"The Right side brings back," like the verse says, "With great Mercy I will gather you." This means that the Right side will bring them back [from exile], but first they will be aroused by the Left - "His left hand is under my head." This [first arousal] is the פקידה (first stage), just as we find in the second Temple in the days of Koresh when they did not leave [the exile yet], and afterwards the Right side was aroused...

He writes there further:

The redemption begins with difficulties, as we find "אגרא דכלה דוחקא" - the reward of the 'bride' [i.e. the Shechina and Klal Yisrael] is made greater by difficulty, as we find in Egypt [when Moshe first came to redeem the Jewish people, the passuk says,] "Let the work be made more difficult..." But the redemption itself is with the Right hand [that is, the side of Mercy]. Similarly, the redemption begins at night, but the main redemption occurs in the daytime, as we find, "Hashem revealed His holy arm." First the left arm (judgment) is aroused, just as on Rosh Hashana...

To be continued...

Understanding the Geulah process

I would like to share some more of the sefer Acharis Kereshis that I have been reading again recently.

The book begins with some quotes from the Ramchal as well as the Gra.

In the Mamar Hageulah of the Ramchal (page 54), he writes:

One should know that there are two significant times in the redemption process, which were both found in the redemption from Egypt as well as the redemption from Babylonia. These two stages will occur in the future redemption, may it be speedily in our days. The verse that I quoted at the beginning refers to this when it says (Micha 7:8), "Let my enemy not rejoice over me" - this is the first time, which is called פקידה - 'conceptual remembering.' [The verse continues,] "When I sit in darkness, Hashem is my Light" - this is the second time, which is called זכירה - 'active remembering.'

This is not the only verse, as we find numerous verses that hint to these two stages. Thus we find (yeshaya 52:2), "Move from the dust, arise O captives of Jerusalem" - this refers to the פקידה - 'conceptual remembering;' "Open the shackles on your neck O captive daughters of Zion" - this is reference to the זכירה - 'active remembering' stage. Similarly we find (Yeshaya 60:1) "Arise and shine for your light has come" - this again refers to the 'conceptual remembering;' "And the honor of Hashem shines upon you" - here again is reference to the stage of 'active remembering.'

Now I will start to explain the character of these two stages with great secrets, and since they are indeed so great, I will not explain them at length, and I will only say that which is absolutely necessary for a basic understanding, so understand this well.

The time of פקידה, 'conceptual remembering,' was the first stage in [the redemption process in] Egypt. This is what the Torah refers to when it says (Shemos 2:25), "Elokim saw the children of Israel, and Elokim knew." I will tell you what this פקידה is, and it should be understood that at this stage the original damage is the one that is being rectified, and even this rectification is not complete. The other damages are only rectified at the stage of זכירה - 'active remembering.' In regards to this [second stage], we find the verse says (Shemos 2:24), "And Elokim heard their cries, and Elokim remembered His covenant..." Also understand that the first stage is through [the Sefirah of] Yesod, as I told you, and the revelation of the second stage is through [the Sefirah of] Tiferes. It is through this mechanism that the spiritual power is available for Moshiach ben Yosef and Moshiach ben Dovid to accomplish their tasks at each of the stages of the final redemption.

To be continued...

Redemption rising - part two

The introduction to the sefer אחרית כראשית continues:

We find a similar idea in the Zohar on Parshas Vayishlach (קא ע"א) on the verse ויאמר שלחני כי עלה השחר - "[The angel said to Yaakov,] send me for the dawn has risen" :

Rabbi Yehuda began and said (Shir Hashirim 6), "Who is this looking out like the dawn, [beautiful as the Moon, clear as the Sun, awesome as the bannered hosts of kings.]" But "Who is this" refers to the people of Israel at the time when Hashem will stand them up and take them out of exile, then He will open an opening of Light for them, fine and small. Then He opens another opening that is larger, [continuing] until He opens a breach Above, open to the four directions of the World. And similarly, all Hashem does for the people of Israel and the righteous among them is done completely in this way, and not all at once.

This is comparable to a person who was placed in darkness, and his habitat was constantly dark. When they want to provide him with light, it's necessary to begin first with a light the size of a needle's eye, and then a larger light, continuing thus until he is lit completely as is needed. So too will it be with the people of Israel, like the verse says (Shemos 23), "Slowly I will remove them [your enemies] from before you, until you become great..." Similarly, one who [is sick and] comes to be cured is not taken care of all at once, rather bit by bit until he regains his strength.

Esav, however, will not be dealt with in this way. Rather, the Light will shine on him all at once and he will slowly be destroyed; whereas the people of Israel, their light strengthens slowly until they gain strength and Hashem lights up the worlds. Then all will ask them, "Who is this looking out like the dawn?" There is the darkness of morning, then a small light, followed by [a light] "beautiful as the Moon," because its light is brighter than dawn; then [a light] "clear as the Sun," because its light is strong and shines more than the Moon; then [a light] "awesome as the bannered hosts of kings," strongly shining in full force.

Similarly, we find in the Yerushalmi Berachos (פ"א ה"א) and Yoma (פ"ג ה"ב) and similarly in Shir Hashirim (פ"ו אות י) as well as the Shocher Tov on Tehillim, chap. 22:

The great Rabbi Chiya and Rabbi Shimon ben Chalafta were walking together in the valley one morning and they saw the morning light beginning to burst forth. The great Rabbi Chiya said to him, "This is how the redemption of the people of Israel will be. It will start little by little, and as it goes it will get increasingly greater." From where do we know this? From the verse, "When I sit in darkness, Hashem is my light."

Similarly, it says that Mordechai first sat in the king's gate, then Haman took the royal clothes and horse, then Mordechai went out before the king dressed in royalty, and finally the Jews experienced the light (ליהודים היתה אורה).

The truth is that this concept is explicitly brought by the Gemara in Megilla (17B) in regards to the order of the brachos in the Amidah, which teaches that the redemption happens step by step:

Why did they decide to place the bracha of Geulah seventh? Rava says: since they will be redeemed in the Seventh year... How can that be so? Didn't Mar say that the sixth year would experience 'voices,' the seventh would experience wars, and after the seventh Ben Dovid comes? The answer is that the wars are the beginning of the Geulah (redemption)...

Why did they place the bracha of Kibbutz Galios (ingathering of the exiles) after birchas hashanim (where we ask for material blessings)? This is based on the verse that says, "And you hills of Israel will sprout branches and carry your fruits for my nation of Israel, for they are coming soon."

Once the exiles have returned (kibbutz galios), there is a judgment for the evil ones (Hashiva shoftenu), as the verse says, "And I will place my hand on you, and purify you of your dross," and the verse says, "And I will return your judges as before..." And once Jerusalem is built (V'lirushalayim), Dovid comes (Es Tsemach) as the verse says, "After the children of Israel return, they will seek out Hashem their God and their king Dovid..."

When we think about it, we can see that the order of the redemption of the people of Israel is set up in stages, and even when the redemption began, many difficulties came upon them, as will be explained further. From the order [of the previous redemptions] we will be able to discern how it will be in the final redemption. And even though these matters are hidden, we find that the Ramchal and the Gra revealed pieces of information and opened the concept for us as will be explained later be'H.

Redemption rising as the dawn

I would like to share a book with you called אחרית כראשית by Rav Aryeh Shapira. The book quotes from Ramchal and the Gra and speaks extensively about the stages leading up to Geulah. The book is written in Hebrew and brings the original sources, and I will translate to the best of my ability be'H.

Introduction:

Our tradition teaches that the redemption of the Jewish people is not something that occurs all at once, but rather it comes slowly, stage by stage, step by step, like the sky slowly brightening as the morning dawns.

This is stated by the sages in Medrash Tanchuma at the beginning of Devarim:

The passuk says (Yeshaya 35) ישושום מדבר וציה [ותגל ערבה ותפרח כחבצלת. פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון ניתן לה הדר הכרמל והשרון המה יראו כבוד ה' הדר אלוקינו] כו - "The desolate desert will rejoice. [And the willow will sprout like a lily. It will blossom and rejoice greatly and sing; The honor of Lebanon will be hers, the beauty of Carmel and the Sharon. They will see the honor of Hashem, the beauty of our God.]" Why is it written this way? To teach you that at the time Hashem reveals his Divine Presence upon the people of Israel, He doesn't reveal it all at once, for they would not be able to receive that Good all at once, for if He would reveal the Good all at once they would all die. See what it says (ibid. 64) ומעולם לא שמעו לא האזינו עין לא ראה אלקים זולתך יעשה למחכה לו - "It was never heard or seen except by the Eye of Hashem - that which will be done for those who wait [for the Redemption]."

Let us learn from Yosef, when he revealed himself to his brothers after many years, he said to them, "I am Yosef your brother." They all died [of embarrassment] and could not respond. Certainly it would be so with Hashem. Rather, what does Hashem do? He reveals Himself bit by bit. At first, he makes the desert rejoice as it says ישושום מדבר וציה - "the desolate desert will rejoice," then the "willows rejoice and sprout like a lily." Then "it will blossom," and then the "honor of Lebanon will be hers." Finally "they will see the honor of Hashem, the beauty of our God."

The sages similarly said in the medrash Shocher Tov (end of chapter 19 of Tehillim), on the passuk, מגדיל ישועות מלכו ועושה חסד למשיחו - "He makes the salvations of His king great, and makes kindness for His anointed" :

One verse says מגדיל (He makes great), and one says מגדול (it is great). Rav Yuden said that this is because the Redemption of this nation will not occur all at once, but rather bit by bit. Thus the verse says מגדיל - He makes great - because it continuously grows before the people of Israel. This is necessary since they are currently entrenched in great difficulties, and if the redemption would come all at once, they would not be able to withstand the tremendous salvation that comes from amidst terrible suffering. Therefore it comes bit by bit, getting gradually stronger. For this reason the redemption is compared to the dawn, as the verse says (Yeshaya 58), אז יבקע כשחר אורך - "then Your Light will burst forth as the dawn." Why is it compared to dawn? For there is no greater darkness than the moment before morning.

To be continued...