"The Great Redemption" (63)
"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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63.
Understand the following well, since what I have to say is deep and rooted in the very depths of wisdom.
The light will then go on to darken because the windows would have closed before the light of the gate had been revealed. But then at the very same time that the windows will close, the gate will open. And so there won’t be a lull, for as soon as one comes in the other will go out, (which must be, for) otherwise the world would be destroyed on the spot.
That notwithstanding, since the windows were already set to close, that fact became apparent down below, and it became very dark. But that didn’t last for very long, for the opening of the gate will intensify and the light will become as strong as it had been originally. It became apparent down below even though this happened up above because things happen below in accordance with the emanations from up above. But all this is well understood by those versed in the ways of wisdom.
It’s this period of time that's referred to by the verses that read, “When you’re in distress and all these things have come upon you” (Deuteronomy 4:30), “In distress I called upon G-d, and G-d answered me and set me free” (Psalms 118:5), and “it’s a time of trouble for Jacob, but he’ll be saved from it” (Jeremiah 30:7). For they’re all one and the same (idea) since they all came about from the troubles (the Jewish Nation will experience) and the closing off that will result. That’s why David would bolster the Jewish Nation by saying, “Be courageous and let your heart be brave, all who hope in G-d” (Psalms 31:25). For in truth a lot of courage and bravery will be needed then, since the times will be so terribly bleak and troublesome, as I’d mentioned.
That’s (also) why David said in prayer, “Why do You stand so far away, G-d? Why do You hide yourself in times of distress” (Psalms 10:1), for that entails the great mystery of “G-d appeared to me from afar” (Jeremiah 31:2). For His first appearance was from Tipheret to Malchut, from afar and not near. But they drew closer after that and became one. That’s why David prayed that that period wouldn’t last long, saying “Why do You hide yourself in times of distress” (Ibid.), referring to the time I spoke of, which will be a “time of trouble for Jacob” since the light will be hidden and closed off.
David also said, “The wicked in his arrogance persecutes the poor” (Psalms 10:2), which alludes to another great mystery. For as a result of the above, the great light that was revealed at first didn’t grow greater in the course of the darkness. So the evil adversaries hardened their hearts even more so then, and they became jealous, but the Jewish Nations didn’t yet have the ability to stand up to them. That’s why it’s said “the wicked in his arrogance persecutes the poor”.
For it’s said of that time that “arrogance comes before destruction” (Proverbs 16:18) to refer to Sama-el’s arrogant rebellion against his Master. And it’s said that “the wicked ... persecutes the poor”. That’s because David used that term (“the poor”) to include the Shechina and the two Moshichim, as they’re all referred to thusby. For it’s said of the Shechina, “But I am poor and needy” (Psalms 40:18); of Moshiach ben David it’s said, “your King is coming to you ... humble and riding on a donkey” (Zecharia 9:9); and Moshiach Ben Yoseph is termed “a poor wise man” (Ecclesiastes 9:15). And Sama-el burns in envy for whoever is called that. But in the end “let them be taken in by the schemes they’ve devised” (Psalms 10:2), for revenge will be taken upon them in the future.
You’ve already heard about the mystery of “their blood was sprinkled on my garments” (Isaiah 63:3). (That aludes to the fact that) all their goodness will be taken from them when they try to ascend, and that they’ll descend to the Nether World to eternal shame and disgrace.
(c) 2006 Rabbi Yaakov Feldman
(Feel free to contact me at feldman@torah.org )
********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*!
You can order it right now from here
Rabbi Yaakov Feldman has also translated and commented upon "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). His new work on Maimonides' "The Eight Chapters" will soon be available.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled
"Spiritual Excellence" and "Ramchal"
-- A Discourse on The End of the Exile and the Beginning of the Great Redemption
Translated by Rabbi Yaakov Feldman
_____________________________________________
63.
Understand the following well, since what I have to say is deep and rooted in the very depths of wisdom.
The light will then go on to darken because the windows would have closed before the light of the gate had been revealed. But then at the very same time that the windows will close, the gate will open. And so there won’t be a lull, for as soon as one comes in the other will go out, (which must be, for) otherwise the world would be destroyed on the spot.
That notwithstanding, since the windows were already set to close, that fact became apparent down below, and it became very dark. But that didn’t last for very long, for the opening of the gate will intensify and the light will become as strong as it had been originally. It became apparent down below even though this happened up above because things happen below in accordance with the emanations from up above. But all this is well understood by those versed in the ways of wisdom.
It’s this period of time that's referred to by the verses that read, “When you’re in distress and all these things have come upon you” (Deuteronomy 4:30), “In distress I called upon G-d, and G-d answered me and set me free” (Psalms 118:5), and “it’s a time of trouble for Jacob, but he’ll be saved from it” (Jeremiah 30:7). For they’re all one and the same (idea) since they all came about from the troubles (the Jewish Nation will experience) and the closing off that will result. That’s why David would bolster the Jewish Nation by saying, “Be courageous and let your heart be brave, all who hope in G-d” (Psalms 31:25). For in truth a lot of courage and bravery will be needed then, since the times will be so terribly bleak and troublesome, as I’d mentioned.
That’s (also) why David said in prayer, “Why do You stand so far away, G-d? Why do You hide yourself in times of distress” (Psalms 10:1), for that entails the great mystery of “G-d appeared to me from afar” (Jeremiah 31:2). For His first appearance was from Tipheret to Malchut, from afar and not near. But they drew closer after that and became one. That’s why David prayed that that period wouldn’t last long, saying “Why do You hide yourself in times of distress” (Ibid.), referring to the time I spoke of, which will be a “time of trouble for Jacob” since the light will be hidden and closed off.
David also said, “The wicked in his arrogance persecutes the poor” (Psalms 10:2), which alludes to another great mystery. For as a result of the above, the great light that was revealed at first didn’t grow greater in the course of the darkness. So the evil adversaries hardened their hearts even more so then, and they became jealous, but the Jewish Nations didn’t yet have the ability to stand up to them. That’s why it’s said “the wicked in his arrogance persecutes the poor”.
For it’s said of that time that “arrogance comes before destruction” (Proverbs 16:18) to refer to Sama-el’s arrogant rebellion against his Master. And it’s said that “the wicked ... persecutes the poor”. That’s because David used that term (“the poor”) to include the Shechina and the two Moshichim, as they’re all referred to thusby. For it’s said of the Shechina, “But I am poor and needy” (Psalms 40:18); of Moshiach ben David it’s said, “your King is coming to you ... humble and riding on a donkey” (Zecharia 9:9); and Moshiach Ben Yoseph is termed “a poor wise man” (Ecclesiastes 9:15). And Sama-el burns in envy for whoever is called that. But in the end “let them be taken in by the schemes they’ve devised” (Psalms 10:2), for revenge will be taken upon them in the future.
You’ve already heard about the mystery of “their blood was sprinkled on my garments” (Isaiah 63:3). (That aludes to the fact that) all their goodness will be taken from them when they try to ascend, and that they’ll descend to the Nether World to eternal shame and disgrace.
(c) 2006 Rabbi Yaakov Feldman
(Feel free to contact me at feldman@torah.org )
********************************
AT LONG LAST! Rabbi Feldman's translation of "The Gates of Repentance" has been reissued at *at a discount*!
You can order it right now from here
Rabbi Yaakov Feldman has also translated and commented upon "The Path of the Just", and "The Duties of the Heart" (Jason Aronson Publishers). His new work on Maimonides' "The Eight Chapters" will soon be available.
Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled
"Spiritual Excellence" and "Ramchal"
posted by Rabbi Yaakov Feldman at 9:08 AM
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