One quick note, by way of introduction to the following piece. The concept of Shechina – the divine presence – always corresponds to the lowest level of the dimensions of reality, as does the concept of עפר – dust, as well as the Jewish people themselves, who are the vehicle for the Shechina, that is, Hashem’s revelation in the physical world.
We continue with the first chapter of Acharis Keraishis:
The Ramchal further writes:
There are many actions involved in the פקידה (‘conceptual remembering’ – first stage) and they are hinted to in the verses of the wise one [King Shlomo] in the Song of Songs, as I will explain subsequently, with Hashem’s help. The first action is explained by the verses brought previously, and that is the קימה – rising – of the Shechina (divine presence) from the dust. Therefore it says, “When I fell, I rose (קמתי),” and it also says, “Move from the dust, rise up (קומי) O captives of Jerusalem.” I will tell you what this rising (קימה) is. The people of Israel only experienced darkness, and there was none to console them from their great difficulties that constantly worsened with each passing day. Their souls therefore sank into the dust, that is, the ‘husks’ (i.e. the forces of evil). When this time (פקידה) comes, someone to console them is found, and the Shechina rises (קמה) from this dust, and it is strengthened, despite it being amongst these forces of evil – for it has not yet escaped them – nevertheless it is not as before, [where the Shechina was] depressed and consumed by grief, as it were; For now, the light of Kingship has been taken [by the Shechina], and that is missing is for it to be revealed, so all the nations and leaders can see its reign, which will be revealed at the time of זכירה (‘revealed remembering’ – the second stage), speedily in our days.
When this first connection (i.e. the Kingship to the Shechina) is completed, there will not be anything similar until the time of the זכירה (stage two). This is why the verse says, “When I sit in darkness,” [which represents the time between the stages]. From then and onward, “Hashem is my light” – after the intense anger.
I would like you to further understand this whole idea well. We find this first stage in Egypt when the verse says that “Hashem saw the people of Israel, and He knew.” About the פקידה (first stage), the verse says, “פקוד פקדתי אתכם” – I have remembered you, [in the past tense,] as opposed to saying ‘I am remembering you’ [in the present tense]. This is because the פקידה (first stage) had already occurred. Moshe also realized that the time for the second stage had not yet arrived, and this was the reason why he did not want to take on his mission. This was why he said, “They will not believe me.” Then Hashem gave him a sign, that if not for the fact that things were prepared already, he would not be sent. This is in consonance with the concept that we are ‘not to arouse the love until it is desired.’
In the Tikunei Zohar Hachadash (כז ע”א) we find:
In the future [redemption], as regards Israel, only one from a city and two from a family will survive. This is from the side of [the sefirah of] Gevurah, which is strict judgment, and the world will be returned to utter desolation (תוהו ובוהו). And when Moshe begs for mercy on their behalf, [and that which] the Left pushed away and [made it seem that] Israel would not survive, the Right brings back, which is the concept that the Right leans toward Chessed – Kindness.
The Gr”a there explains:
“The Right side brings back,” like the verse says, “With great Mercy I will gather you.” This means that the Right side will bring them back [from exile], but first they will be aroused by the Left – “His left hand is under my head.” This [first arousal] is the פקידה (first stage), just as we find in the second Temple in the days of Koresh when they did not leave [the exile yet], and afterwards the Right side was aroused…
He writes there further:
The redemption begins with difficulties, as we find “אגרא דכלה דוחקא” – the reward of the ‘bride’ [i.e. the Shechina and Klal Yisrael] is made greater by difficulty, as we find in Egypt [when Moshe first came to redeem the Jewish people, the passuk says,] “Let the work be made more difficult…” But the redemption itself is with the Right hand [that is, the side of Mercy]. Similarly, the redemption begins at night, but the main redemption occurs in the daytime, as we find, “Hashem revealed His holy arm.” First the left arm (judgment) is aroused, just as on Rosh Hashana…
To be continued…