The Anticipation for Geulah: Difference between revisions

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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.

== Her Virtue and Influence ==

The lack of complacency among the Jewish people regarding the suffering of exile affects the nations of the world during the exile, preventing them from being complacent when seeing Israel's suffering in exile. (As in Zechariah's prophecy where he conveyed God's words about the exile: "I am greatly angered at the complacent nations." God's complaint against the nations is not only that they increased the suffering of exile, but about their very complacency. The root and source of this decline is in the Jewish people who are complacent about the descent of exile and do not protest against it.)

==== Anticipation Brings the Redemption Closer ====

The importance of anticipating the redemption is expressed in the reward of bringing the redemption closer and the punishment for those who do not anticipate its coming. On this, the Sages said in the Midrash:<blockquote>"All those thousands who fell in war during David's time fell only because they did not demand the building of the Holy Temple... and if they... then we... how much more so... Therefore they established... that we should pray daily 'Return Your Divine Presence to Zion and the order of service to Jerusalem.'"

— Midrash Tehillim (Buber edition) Psalm 17, cited by Radak at the end of Samuel II</blockquote>And the Sages also said in the Midrash:<blockquote>"Rabbi Shimon ben Menasia said: Israel will never see a sign of redemption until they return and seek these three things... the Kingdom of Heaven... the Kingdom of the House of David... the Holy Temple"

— Yalkut Shimoni Samuel I, hint 106</blockquote>This Midrash was cited as halacha by Rabbi Yosef Karo in his work Beit Yosef as the reason for mentioning these three things in the Grace After Meals. With this, the Chida explains the wording of the blessing in the Shemoneh Esreh prayer: "May You speedily cause the offspring of David Your servant to flourish, '''for''' we hope for Your salvation all day." The reason that indeed God will bring forth the redemption is "for we hope for Your salvation..." And thus the Rebbe interpreted the words of the Sages in the Talmud cited above, "What are we waiting for? To receive reward" - that the reward itself is that it brings the redemption closer.

The reason why the coming of Mashiach depends on requesting it is because it constitutes a correction for the sin that caused the exile, as explained in that Midrash that the Jewish people in their sin rejected these three things, and the request for their return is the correction of the sin. The Rebbe explains an additional reason: since "God desires the prayers of the righteous," therefore God wants the Jewish people to request the redemption. Although the Jewish people deserve redemption through their deeds, God wants a Jew to request, pray for, and demand the coming of redemption.

Therefore, although in Torah we find explanations for all matters, regarding exile - whose virtue is explained as revealing light, and the advantage of light from within darkness - nevertheless, there is no explanation for the exile itself. For God is "all-powerful" and not limited at all, so why would He need to create darkness, pain, and suffering only to later illuminate the light of redemption and show that everything was for good? He could have initially illuminated the unlimited light without the darkness. For this, we find no explanation in Torah. The reason for this - explains the Rebbe - is because God's desire is that a Jew should not feel the virtue of exile during the time of exile, but rather want to leave it. If there were an explanation for the necessity of exile, there is concern that a Jew would not feel the cry... "Until when?"

Moreover, the request and hope for redemption hastens and brings the redemption closer (by virtue of the hope itself). This is our intention in prayer: "May You speedily cause the offspring of David Your servant to flourish and increase his power through Your salvation." By what merit? - "For we hope for Your salvation all day.

== See Also ==

* Moshiach

* Geulah (Redemption)

* The belief in the coming of Moshiach

* Calculating the End

* Ad Mosai (Until When)

* Ani Ma'amin (I Believe)

== Further Reading ==

* The Rebbe's talk "The Obligation to Anticipate Redemption and Its Effect" - Hitva'aduyot 5744 Volume 2 page 986.

* Chaim Yaakov Lebovitch - Book 'Tzafita L'Yeshuah' - Collection of details of the mitzvah to anticipate Moshiach (5752).

* Chaim Sasson - Book 'Ad Mosai'.

* '''The Rebbe answered: Suddenly he will come!''', in the 'Chayei Rebbi' section, Kfar Chabad weekly issue 1970 page 34

== External Links ==

==== Books and Collections ====

* The Rebbe, '''Likutei Sichos Volume 28 - Chukat (1)''' - The Rambam's precision regarding the obligation to anticipate and request the redemption.

* Rabbi Yoel Cohen, '''Is Anticipating the Redemption Really a Fundamental of Faith?''', Or V'Chayut collection page 3, Jerusalem, Menachem Av 5777.

* Yisrael Yosef Tzipris - Regarding "Anticipating His Coming" - Torah Essays Collection (Brooklyn 11 Nissan 5752).

* Rabbi Avraham HaCohen Lipshitz - The Obligation of "Anticipating His Coming" - He'arot U'Biurim Collection - Oholei Torah (5752)

* Shmuel Shmueli - Anyone Who Does Not Anticipate His Coming is a Denier - Pilpulim Collection Oholei Torah (5761)

* Menachem Mendel Asulin - Anticipating the Redemption in All Times - Pilpulim Collection Oholei Torah (5761)

* Rabbi Nachum Stroks - Anticipating His Coming - He'arot U'Biurim (5758 (2))

* Rabbi Shalom Dov Ber Wolf - Anticipating His Coming, chapter from the book "Inyano Shel Moshiach," within the Geulah and Moshiach Archive

== Multimedia ==

* '''The Rebbe's talk''' - Demanding the Redemption from the Creator of the World - on Chabad.org.

* '''The Rebbe's talk - There is no explanation for exile, only to demand the Redemption'''

* '''The Rebbe's talk - Mentioning Moshiach requires prayer "May he be revealed speedily"'''

* '''The Rebbe's talk - The exile begins when we stop searching'''

* '''The Rebbe's talk - Longing for Melech HaMoshiach brings the Redemption closer'''

@@ Line 19: / Line 19: @@
 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.
+== Her Virtue and Influence ==
+The lack of complacency among the Jewish people regarding the suffering of exile affects the nations of the world during the exile, preventing them from being complacent when seeing Israel's suffering in exile. (As in Zechariah's prophecy where he conveyed God's words about the exile: "I am greatly angered at the complacent nations." God's complaint against the nations is not only that they increased the suffering of exile, but about their very complacency. The root and source of this decline is in the Jewish people who are complacent about the descent of exile and do not protest against it.)
+==== Anticipation Brings the Redemption Closer ====
+The importance of anticipating the redemption is expressed in the reward of bringing the redemption closer and the punishment for those who do not anticipate its coming. On this, the Sages said in the Midrash:<blockquote>"All those thousands who fell in war during David's time fell only because they did not demand the building of the Holy Temple... and if they... then we... how much more so... Therefore they established... that we should pray daily 'Return Your Divine Presence to Zion and the order of service to Jerusalem.'"
+— Midrash Tehillim (Buber edition) Psalm 17, cited by Radak at the end of Samuel II</blockquote>And the Sages also said in the Midrash:<blockquote>"Rabbi Shimon ben Menasia said: Israel will never see a sign of redemption until they return and seek these three things... the Kingdom of Heaven... the Kingdom of the House of David... the Holy Temple"
+— Yalkut Shimoni Samuel I, hint 106</blockquote>This Midrash was cited as halacha by Rabbi Yosef Karo in his work Beit Yosef as the reason for mentioning these three things in the Grace After Meals. With this, the Chida explains the wording of the blessing in the Shemoneh Esreh prayer: "May You speedily cause the offspring of David Your servant to flourish, '''for''' we hope for Your salvation all day." The reason that indeed God will bring forth the redemption is "for we hope for Your salvation..." And thus the Rebbe interpreted the words of the Sages in the Talmud cited above, "What are we waiting for? To receive reward" - that the reward itself is that it brings the redemption closer.
+The reason why the coming of Mashiach depends on requesting it is because it constitutes a correction for the sin that caused the exile, as explained in that Midrash that the Jewish people in their sin rejected these three things, and the request for their return is the correction of the sin. The Rebbe explains an additional reason: since "God desires the prayers of the righteous," therefore God wants the Jewish people to request the redemption. Although the Jewish people deserve redemption through their deeds, God wants a Jew to request, pray for, and demand the coming of redemption.
+Therefore, although in Torah we find explanations for all matters, regarding exile - whose virtue is explained as revealing light, and the advantage of light from within darkness - nevertheless, there is no explanation for the exile itself. For God is "all-powerful" and not limited at all, so why would He need to create darkness, pain, and suffering only to later illuminate the light of redemption and show that everything was for good? He could have initially illuminated the unlimited light without the darkness. For this, we find no explanation in Torah. The reason for this - explains the Rebbe - is because God's desire is that a Jew should not feel the virtue of exile during the time of exile, but rather want to leave it. If there were an explanation for the necessity of exile, there is concern that a Jew would not feel the cry... "Until when?"
+Moreover, the request and hope for redemption hastens and brings the redemption closer (by virtue of the hope itself). This is our intention in prayer: "May You speedily cause the offspring of David Your servant to flourish and increase his power through Your salvation." By what merit? - "For we hope for Your salvation all day.
+== See Also ==
+* Moshiach
+* Geulah (Redemption)
+* The belief in the coming of Moshiach
+* Calculating the End
+* Ad Mosai (Until When)
+* Ani Ma'amin (I Believe)
+== Further Reading ==
+* The Rebbe's talk "The Obligation to Anticipate Redemption and Its Effect" - Hitva'aduyot 5744 Volume 2 page 986.
+* Chaim Yaakov Lebovitch - Book 'Tzafita L'Yeshuah' - Collection of details of the mitzvah to anticipate Moshiach (5752).
+* Chaim Sasson - Book 'Ad Mosai'.
+* '''The Rebbe answered: Suddenly he will come!''', in the 'Chayei Rebbi' section, Kfar Chabad weekly issue 1970 page 34
+== External Links ==
+==== Books and Collections ====
+* The Rebbe, '''Likutei Sichos Volume 28 - Chukat (1)''' - The Rambam's precision regarding the obligation to anticipate and request the redemption.
+* Rabbi Yoel Cohen, '''Is Anticipating the Redemption Really a Fundamental of Faith?''', Or V'Chayut collection page 3, Jerusalem, Menachem Av 5777.
+* Yisrael Yosef Tzipris - Regarding "Anticipating His Coming" - Torah Essays Collection (Brooklyn 11 Nissan 5752).
+* Rabbi Avraham HaCohen Lipshitz - The Obligation of "Anticipating His Coming" - He'arot U'Biurim Collection - Oholei Torah (5752)
+* Shmuel Shmueli - Anyone Who Does Not Anticipate His Coming is a Denier - Pilpulim Collection Oholei Torah (5761)
+* Menachem Mendel Asulin - Anticipating the Redemption in All Times - Pilpulim Collection Oholei Torah (5761)
+* Rabbi Nachum Stroks - Anticipating His Coming - He'arot U'Biurim (5758 (2))
+* Rabbi Shalom Dov Ber Wolf - Anticipating His Coming, chapter from the book "Inyano Shel Moshiach," within the Geulah and Moshiach Archive
+== Multimedia ==
+* '''The Rebbe's talk''' - Demanding the Redemption from the Creator of the World - on Chabad.org.
+* '''The Rebbe's talk - There is no explanation for exile, only to demand the Redemption'''
+* '''The Rebbe's talk - Mentioning Moshiach requires prayer "May he be revealed speedily"'''
+* '''The Rebbe's talk - The exile begins when we stop searching'''
+* '''The Rebbe's talk - Longing for Melech HaMoshiach brings the Redemption closer'''