From Exile to Redemption

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.

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.

This concept is also reflected in the Chassidic interpretation of the verse "And Moses was more humble than 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 mitzvahs 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.

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; adapted from Sefer HaMa'amarim Melukat I, pp.121-122, 125]