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From Exile to Redemption
Adapted by Rabbi Eliyahu Touger
from Sefer HaMa'amarim Melukat I, pp.121-122, 125
The greatness and loftiness of the revelation of G-dliness
in the Era of the Redemption can be understood by [appreciating] the greatness
and the wondrous nature of the divine service carried out in the preceding era
of exile, which prepares for and introduces this revelation. [Note: the
ultimate purpose and the perfection of the world in the Era of the Redemption
is dependent on our deeds and divine service in the era of exile. Cf Tanya,
ch. 37.]
From this, one can infer that our divine service of the
present age possesses an advantage over the revelations of the Future era.  | | " One hour of teshuva and good deeds in this world..." | | |
Chassidut interprets the Mishna (Avot 4:17) "One
hour of teshuva and good deeds in this world surpasses the entire life
of the World to Come" as follows: Since teshuva and good deeds in
this world are the factors which lead to "the life of the World to
Come" (which includes also the revelations of the Era of the Redemption),
there must be an advantage to the divine service of the present era over the
revelations of the Future, for a cause is more powerful than the effect which
it brings about.
A similar concept applies with regard to the dimension of
pleasure, the "inheritance without any boundaries" associated with
Jacob, the ultimate desire. In this regard as well, there is an advantage to
the present age. As explained previously, the pleasure to be experienced in the
Era of the Redemption is, by and large, the pleasure of created beings, while the pleasure which comes from teshuva and good deeds in the present era is (by and large) the pleasure of the
Creator. As our Sages say: "I derive pleasure from having spoken and
having My will performed." (Torat Kohanim, Rashi, Vayikra
1:9)
The uniqueness of that divine service in the era of exile is
reflected by the teaching of the Baal Shem Tov, interpreting the verse "As I saw You in the Sanctuary..."
(Psalms 63:2-3) to mean: "Would that I had been able to see You in the
Sanctuary [as I see You in] 'a parched and thirsty land'", i.e. in exile,
for there is a certain advantage to the manifestation of G-dliness in the era
of exile. | | " There is an advantage to our divine service in the era of exile over Moses'..." | | |
This concept is also reflected in the Chassidic
interpretation of the verse "And Moses was more humble that all the men on
the face of the earth."(Num. 12:3)
That is, when Moses saw the divine service of the generation in which Mashiach's
approaching footsteps can be heard, where G-dliness would be extensively veiled
and concealed and yet the Jews would continue to study the Torah and observe
its mitzvot in a manner of continually increasingly intensity, Moses
became humble and his self-concern was nullified.
Moses is identified with the attribute of truth, as our Sages
say "He saw the attribute of truth" (Talmud Sanhedrin 111a).
Thus we can conclude that his perception reflected the truth that there is an
advantage to our divine service in the era of exile over Moses' divine service.
This enables us to comprehend the uniqueness of the
revelations that will be manifest in the Era of the Redemption. For these
revelations will follow - and will come as a result of - this elevated divine
service. | | " The present exile is a preparatory step for a very lofty revelation..." | | |
On this basis, we can understand the reason for the length
of the present exile. Since the present exile is a preparatory step for a very
lofty revelation, one that surpasses the revelations to Adam in the Garden of
Eden, those at the giving of the Torah, and those during the First and Second
Temples, the exile is so prolonged. For it is through the divine service of the
Jewish people in the era of exile that we will soon be granted the Third
Temple, which is an even higher revelation, as indicated by the verse:
"Securely and alone as in Jacob['s blessings]", an "inheritance
without any boundaries". This structure will fuse together the advantages
of the First Temple and the Second Temple. And then G-d's intent
(in creating the worlds), His desire for a dwelling in the lower realms, will
be fulfilled. [from "Anticipating the Redemption" Vol. II (S.I.E., 1997), pp
8-9, 17-18]
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