Hakitzu VeRanenu #16: Two Stages of Geulah – “Pekidah” and “Zechirah” (Part Two)4 min read

The foundation of the distinction between Pekidah and Zechirah and their natures is explained by the Ramchal (ibid):

And you must know the Pekidah takes place through Yesod, while the revelation of Zechirah occurs through Tiferes. Therefore, these two movements provide strength to Moshiach Ben Yosef and Moshiach Ben David to bring about the final redemption.

The Ramchal explains that these two stages represent two levels of divine vitality that shine into the Shechinah, the mystery of Knesses Yisrael – the collective soul of the Jewish nation. The source of the redemption derives from an elevated light that comes from Hashem to recall the Shechinah and give it strength to rise. Pekidah is an aspect of the life-force that derives from the trait of Yesod, while Zechirah is an aspect of the life-force that derives from the trait of Tiferes. Yesod is the life-force that is clothed within the laws of nature[1], and it is primarily designated for the construction of physicality. This element parallels Yosef HaTzaddik, who serves as the chariot for this trait, for his entire operation took place within the garments of nature, and the life-force he granted to the Jewish nation was physical in nature, sustenance for their bodies. In contrast, Tiferes is the mystery of the Torah, an aspect of divine revelation in its full expression. It is the aspect of a vitality full of illumination, full of a lucid and clear understanding of Hashem’s Greatness. As the Ramchal explains in another place (Kin’as Hashem Tzevakos, Vol. 2):

Therefore, we find that both need rectification; the externals, so that the internality can connect with is, and the internals, so that the externals can connect with it. All matters of exile and redemption must become rectified, for their completion is the connection between the internals and externals. This is the concept of the two redeemers, for Moshiach Ben Yosef is the mystery of the left side; the externals which require rectification, while Moshiach Ben David is the mystery of the right side; that which needs to connect with it, and the ultimate redemption. This is the secret of, “His abode shall be honored.” (Yeshayahu 11:10)

The Ramchal is explaining that the rectification of the externals includes “all matters of exile and redemption”, the redemption from exile, while the rectification of the internals, Moshiach Ben David, marks “the complete redemption”, the binding of internality with externality. The Ramchal continues and writes:

When the time arrives for us to enter into these rectifications, the phase of Yaakov, choicest of the Avos and the likeness of Adam, from then onward, the concepts of the two redeemers will become manifest. This is because he took two wives, Rachel and Leah, who are the mystery of the interiority and the exteriority of the Shechinah. From Leah comes Moshiach Ben David to rectify the interiority, and from Rachel comes Moshiach Ben Yosef to rectify the externality… Yosef was given Moshiach Ben Yosef to rectify and Yehudah was given Moshiach Ben David. Thus, both were kings, as the verse states, “And the kings joined forces” (Tehillim: 48:5) and as is brought in the Midrash. Understand, also, that Moshiach Ben David derives from Tiferes, and he is the masculine force, the interiority, that stands opposite Leah, while Moshiach Ben Yosef derives from Yesod, in the mystery of exteriority, that stands opposite Rachel.

In light of these words, we can understand well that the progression of redemption begins with the rectification of externality. We are yet in the aspect of “for thought I sit in darkness” in the sense that we have not yet attained knowledge of Hashem. For this is a matter which involves the rectification of the interiority, the mystery of Tiferes, the mystery of the Torah – the vitality that manifests openly. Therefore, even though mighty and awesome developments which relate to externality are taking place, for we have indeed risen from death to life, and from the ashes of the Holocaust we have become a nation dwelling in our thriving land, this divine consciousness has not yet arrived amidst the nation with clarity, and it does not yet fully comprehend the great kindness Hashem has done with us, to return us and renew our days like old.

Therefore, people arose who – with vain delusions and empty visions – attempted to classify our rebirth as a phenomenon devoid of soul or spirit, purely a physical development – a nation like all the nations. But all of this will change completely, when wisdom appears in the heart of the nation, and intellect becomes sweet to their souls, to recognize the expressed Name of Hashem, the secret of Zechirah, the mystery of God-consciousness. This will occur through the revelation of the Torah’s inner depths which are themselves the spirit of Moshiach. Then, the verse will be fulfilled: “The nation the walked in darkness saw a great light.” (Yeshayahu 9:1).[2]

[1] In the mystery of “Yesod, hidden and concealed within Nukvah”, as is known, See Tallelei Chaim, Bereishis, p. 575 and onward.

[2] The nature of the redemption that is coming upon us, whose first footsteps we can feel and perceive, occurs within the collective soul of the Jewish nation. The nation will begin to open up, with all of its strengths, its spirit, nature, and essence will become expanded. For she does not yet recognize the depth of the Reality which is her entire foundation. Her eye is upon the ground; she does not yet look to the skies. She has not yet returned to Her first Husband in actuality; instead she wastes Her life-force, Her powers found in the essence of Her soul. Without giving it a name, without a clarified objective, everything is Hashem’s Light and Glory, but neither she nor the world recognize this obvious fact. The Name of Heaven is not fluent in Her mouth – she purses might and power, but in truth, everything is holy and Godly. When the framework is complete, when the nation is elevated to the pinnacle of its situation, it is then a Godly light, called by the explicit Name of Hashem, will begin to become revealed. Then it will be revealed and seen that all that shone and all that will shine; all that lived and all that will yet live within Her, it is all the Light of the God of the world, the God of am Yisrael; “And this is the name they shall call Him – ‘Hashem our Vindicator’”, “The name of the city from that day shall be, ‘Hashem is There’”. This situation of redemption is the foundation of all visions regarding the secrets, that Knesses Yisrael will not return to its place in the future, but Kudsha Brich Hu and all of His legions will return to Her and raise Her from the earth with a great honor which our eyes will see and our ears will hear, and hope will gladden our hearts. The progression of time which will pass between the unique and central appearances within Knesses Yisrael until the light of Tiferes Yisrael appears, when we will know that the Name of Hashem has been called upon us – this is the time of “chevlei Moshiach”, a time about which only a courageous spirit like Rav Yosef could say – in contrast to all the other Amora’im – “Let him come, and may I merit to sit in the shade of his donkey!” (Oros, p. 79.)