"The Great Redemption" (14)

"The Great Redemption" by Rabbi Moshe Chaim Luzzatto

-- A Discourse on The End of the Exile and the Beginning of the Great Redemption

Translated by Rabbi Yaakov Feldman
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14.

Since the tzaddik was calling out to the Shechina, as I explained, because so much darkness had overtaken it till then, there didn't seem to be any place for light and the Jewish Nation was despairing of ever being redeemed ... “because of their anguished spirit and ... the cruel labor” (Exodus 6:9). So the Shechina said to the tzaddik, “I have taken off my robe; how could I put it back on?” (Song of Songs 5:3).

But let me tell you what this “robe” is. It's the precious and glorious cloak given the Shechina by Binah. It's said about this, “As an eagle stirs up its nest, flutters over its young, spreads out its wings, takes them, bears them on its pinions; so did G-d alone lead him, and there was no strange god with Him” (Deuteronomy 32:11). No stranger can approach holiness nor see G-d's presence when this robe is upon the Shechina.

When the Shechina plummeted into exile it “undressed and bared” itself (see Isaiah 32:11). That is the secret import of “bare and lacking everything” (Deuteronomy 28:48), for “bare” refers to the aforementioned robe which was set up to protect it from the cold and to guard it; and “lacking everything” refers to the tzaddik. So she wears other, black and meager, garments that are termed “weekday clothes”.

There seemed to be no way to return this robe to its (rightful) place, since the Jewish Nation had committed so many sins and the husks had grown so strong, which is why it's written “I have taken off my robe; how could I put it back on?” (Song of Songs 5:3).

And in fact, there's another impurity (in play) as well, (termed) the “washing of the legs”. And, as it's known, impurity takes hold of these legs. As it's said, “Her legs descend downward to death” (Proverbs 5:5).

The two Moshichim are these legs, and they're to redeem the Jewish Nation. And even when the impurity gains strength in their roots, their ability to redeem won't be withheld, which is why it's written, “I have bathed my legs; how could I soil them” (Song of Songs 5:3). In fact this verse is a figure of speech that means to say, “I have *soiled* my feet; how could I *bathe* them”.

As such, to this point it's very hard to bring about rectification and redemption -- (and that will be true) until the King's volition will become stronger. Thus it's said, “My Beloved sent forth His hand through the hollow, and my insides yearned for him” (Song of Songs 5:4).

But, understand (what is actually occuring) and see great mysteries (unfold)!

(c) 2005 Rabbi Yaakov Feldman

(Feel free to contact me at feldman@torah.org )

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