Adapted by Rabbi Eliyahu Touger from Sefer HaMa'amarim Melukat
III p 123
The transcendence of all limitations that will characterize
the Era of the Redemption will be all-encompassing. Therefore, all entities
will exist on an infinitely higher plane during that era than they exist at
present. This will affect both the world at large as well as the realm of
Torah. With regard to the world, there will then be a "new heaven and a
new earth." (Isaiah 65:17) With regard to the Torah [the medium through which
the world was created - "He gazed into Torah and created the world"
( Zohar II, beginning of 161b)], "new [dimensions of] the Torah will emerge
from Me" ( Vayikra Rabba 13:3).  | | " ...an entirely new degree of revelation, infinitely higher than the present..." | | |
This also applies to the revelation of G-dliness. In the Era
of the Redemption, there will be an entirely new degree of revelation,
infinitely higher than the present. All revelations of the present era have
their source in the external level of Atik, while in the Era of
the Redemption, the revelation will stem from the inner dimension of
Atik.
On this basis, we can understand why the Future Redemption
will come about primarily through the divine service performed during the
concluding period of the exile. Since all matters in the Era of the Redemption
will be of an entirely new nature, the divine service that draws them down must
be a new form of service as well.
In the time of the Holy Temple, G-dliness was revealed, as
is written: "Ten miracles were wrought for our ancestors in the Holy
Temple," (Avot 5:5). There were miracles apparent to the naked eye,
many of them beheld even by the common people. Therefore, the divine service of
Torah and its mitzvot was an outgrowth of man's ordinary thinking
processes. In addition, there was the command (Deut. 6:5) of "You shall
love...your G-d, with all your heart, with all your soul and with all your might,"
[and as explained in Chasidut, "with all your might" refers to an
unbounded commitment, to the point of mesirut nefesh, "complete
self-sacrifice"]. Nevertheless, since G-dliness was palpably revealed,
even the self-sacrifice that existed in that era could be limited by
man's ordinary thinking processes.
This concept
holds true as well with regard to those periods of exile when the darkness of
unholiness was not that overwhelming. | | " The ability to overcome these challenges stems from...self-sacrifice..." | | |
This is not the case in the present generation, the
generation that immediately precedes Mashiach's arrival. For at present,
the forces of darkness increase daily,
and there are many
challenges that have to be overcome - in particular, the challenge of "Do
not be embarrassed by those who scoff" ( Shulchan Aruch, Rama) This
challenge is made especially difficult to bear by the fact that these scoffers are base and ignoble
individuals. The ability to
overcome these challenges stems from the divine service of self-sacrifice that
transcends all limitations and bounds.
This is why the divine service of the generation that
immediately precedes Mashiach's arrival contains a certain dimension of
superiority over the divine service accomplished by the Jewish people in
previous generations. In addition, the divine service within this generation at
the very conclusion of the period of exile has an incomparable advantage.
It is so
radically different that it is considered a new kind of divine service. For
the divine service in previous generations was related to reason and logic and
the limitations of our revealed soul powers. The divine service at the
conclusion of the period of exile, by contrast, reflects self-sacrifice, which
emanates from the innermost level of the soul. | | " The new dimension of Torah study will...lead to an innovation in creation..." | | |
Through our divine service in the time of exile in general,
and especially through our service at the very end of the exile (at which time
the service is from the innermost degree of the soul), we draw down influence
from the innermost level Above, including the inner dimension of Atik.
This will evoke a new dimension within the Torah as well. The concept of
"new dimensions of the Torah will emerge from Me") will be
demonstrated by a new approach to the Torah emphasizing the connection to the
Giver of Torah.
(It is possible to explain that this aspect, as well, is
accomplished through the divine service at the conclusion of the exile. For
when the service is in a manner of self-sacrifice, then one's Torah study is lishmah,
for its own sake )
The new dimension of Torah study will in turn lead to an
innovation in creation, as well (for "He gazed into Torah and created the
world"), bringing about "a new heaven and a new earth."
May it be G-d's will that this occur most speedily; that our
present deeds and divine service hasten the time when we will greet our Righteous
Mashiach. And then, we will witness the actual fulfillment of the prophecy: "As
in the days of your exodus from Egypt, I will show you wonders." [from "Anticipating the Redemption" Vol. I (S.I.E., 1994), p.36-39]
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