Editing The Anticipation for Geulah (section)

== Character and Root ==
The nature of the requested anticipation is a feeling that penetrates and fills the entire personality of the person and every detail of their life. Therefore, one is not satisfied with a one-time request in one of the daily prayers, but rather repeats it in every prayer - "May our eyes behold Your return to Zion in mercy," and on weekdays we also add in the middle blessings about the ingathering of exiles and the building of Jerusalem, etc., to the request that "the offspring of David Your servant may You speedily cause to flourish... for we hope for Your salvation all day long" - that there is not a moment in the day when one does not hope and anticipate salvation.

This restlessness stems from non-acceptance of the state of exile. It is because one feels the destruction of the Beis HaMikdash (Holy Temple) at every moment, as the well-known saying of Chazal: "Anyone in whose days the Temple was not rebuilt, it is as if it was destroyed in his days," meaning, that the destruction of the Temple is something that is renewed at every moment, not that it was destroyed hundreds of years ago, but that at every moment it is not rebuilt, at that moment it is destroyed anew.

Similarly, one does not accept it because one is not willing to understand and accept any explanation about the virtues of being in exile, since Hashem is "all-powerful" and is not compelled by anything, therefore no explanation that necessitates exile will be accepted, since Hashem could "manage" without it. This leads one to cry out "for Your salvation we hope all day long."

The anticipation for redemption is based on the fact that a person recognizes the concealment and its purpose, that it is not that Hashem has abandoned us, but that the matter of exile is to bring a person to a deeper service, and therefore while in exile, one does not give up and is always in a soul movement of anticipation and searching for the light. (As the Mitteler Rebbe's parable that the exile of the Shechinah is like a father who hides from his children so that they will search with energy and effort, and the children, feeling that the father is not truly hiding from them, increases their energy and search for the father).

On the other hand, when one does not feel that there is any concealment at all (and sees the situation as natural), consequently one does not feel there is a need to search for a purpose in the concealment, or if as a result of the deep darkness of exile one despairs of finding (and it is as if one recognizes the concealment but does not see a purpose in it) and stops searching. This is the meaning of the verse "And I will surely hide My face on that day" (Deuteronomy 31:18), that the concealment of exile is so great that a person no longer awaits redemption because he does not even feel his distance.