Translated by Boruch Merkur
“B’hesech ha’daas” cannot mean “unexpectedly,” its literal meaning, for one of the 13 Pillars of Jewish Faith is that “I await his arrival [the coming of Moshiach] every day.” Clearly, anticipating the redemption is something that is encouraged by our Sages, contrary to the literal interpretation of this saying… * The time of the redemption is something that necessarily transcends daas, a quantum leap over all rational calculation.
MOSHIACH:
BEYOND REASON
“Chukas – statute” [a law that has no apparent reason] alludes to the transcendence of logic, l’maala mi’taam va’daas. The connection of this concept to the redemption is brought to light by the Talmudic dictum (Sanhedrin 97a), “There are three things that come b’hesech ha’daas (literally: unexpectedly): Moshiach, a found item, [and a scorpion].” Here, “b’hesech ha’daas” cannot mean “unexpectedly,” its literal meaning, for one of the 13 Pillars of Jewish Faith is that “I await his arrival [the coming of Moshiach] every day.”
[Clearly, anticipating the redemption is something that is encouraged by our Sages, contrary to the literal interpretation of this saying.] In fact, three times a day we ask G-d for the redemption in the Shmoneh Esrei prayer: “may our eyes behold Your return to Tziyon.” Throughout the week [i.e., apart from Shabbos and holidays] we also ask, “May the scion of Dovid, Your servant, quickly flourish” – a prayer and supplication that can also be understood as a promise [i.e., “our eyes shall behold Your return to Tziyon,” and, “the scion of Dovid, Your servant, shall quickly flourish.”]
The correct meaning of “hesech ha’daas” is transcending daas, transcending the intellect and reason. That is to say, the daas, the knowledge attainable in our times [the time of exile] is incomparable to the daas that will be revealed with the advent of Moshiach Tzidkeinu, when there will be the fulfillment of the promise, “the earth will be filled with the knowledge of G-d” – “You shall all know Me.”
The above pertains to the unique quality that characterizes the era of redemption, but the same is true regarding the time of the redemption. [That is, the moment when the redemption begins inherently evades prediction.] The time of the redemption is something that necessarily transcends daas, a quantum leap over all rational calculation. Thus we see that when it came to the exodus from Egypt, redeeming the Jewish people on Pesach, the Alm-ghty “sprang upon the keitz, the predicted date of redemption” redeeming the Jewish people earlier than planned]. (Moreover, also regarding Pesach the term “chukas” applies, “zos chukas ha’Pesach – this is the statute of the Pesach [sacrifice]” [providing further support to the notion that redemption is connected with transcending calculation and reason].)
BUT ALL PREDICTED DATES FOR MOSHIACH’S COMING HAVE PASSED!
True, even according to the calculations and predictions of the kitzin, the dates forecasting the redemption, Moshiach should already have come by now. Many centuries have passed since the time regarding which it was said, “kalu kol ha’kitzin – all predicted dates for Moshiach’s coming have passed.” In fact, now we have already completed all aspects of the service of G-d, including “polishing the buttons,” as stated by my revered father-in-law, the Rebbe, leader of the generation.
And this is especially the case in the wake of Jews serving G-d in manner of “chukas” – “B’chukosai teileichu – you shall walk in my statutes” – referring to serving G-d in a manner of self-sacrifice, transcending reason. Indeed, the Rebbe Rayatz, my father-in-law, stated that the service of this generation – “our deeds and our service,” the deeds and service of our generation – is characterized by self-sacrifice. […]
OUR TIMES: AN ERA THAT IS PURE AND SANCTIFIED
But all of this indicates the especial connection of the redemption to the present time, an auspicious time, a time that is pure and sanctified for the true and complete redemption. It is in our time that we transform “gola – exile” into “geula – redemption,” by means of drawing down, into “gola,” the Alef – the Alufo Shel Olam, G-d, Master of the Universe – making it “geula.”
However, the main thing is that the redemption should come about immediately mamash, literally, and b’poel mamash, in physical reality, in accordance with all the interpretations of the word “mamash,” including the connotation suggested by the expression “mishus ba’yadayim – feeling with the hands (i.e., tangible reality),” literally within the physical world. The redemption shall indeed take place within the yesh ha’nivra, created existence, which unites with the yesh ha’amiti,” the true existent Being, G-d Himself.
(From the address of Shabbos Parshas Chukas, 7 Tammuz 5750, bilti muga)