If your rejected will be at the end of the heaven, from there Hashem will gather you in, and from there He will take you.
It seems that the word משם is superfluous; for why did the Passuk need to say, משם אם יהיה נדחך בקצה השמים יקבצך ה' - If your rejected will be at the end of the heaven, from there Hashem will gather you in, when it could have simply said, אם יהיה נדחך בקצה השמים יקבצך ה' - If your rejected will be at the end of the heaven, Hashem will gather you in. Moreover, it seems that the entire concluding phrase, ומשם יקחך - and from there He will take you, is superfluous as well, for it appears to merely be a repetitiveness of what it had already said, that 'Hashem will gather you in'.
In the Purim story, Haman was forced to extend much honor to his archenemy, Mordechai, by dressing him in royal garments and leading him through the town on the king's horse. When this demeaning experience was finally coming to an end, he was forced to endure what was to be the most humiliating experience ever; his own daughter emptying the pan of waste over his head. After undergoing this mortifying ordeal, Haman finally came home, most despondent and dejected, and recounted to his wife, Zeresh, and to all his friends, all that had occurred to him. In response they told him, אם מזרע היהודים מרדכי אשר החלות לנפל לפניו לא תוכל לו כי נפול תפול לפניו - If Mordechai, before whom you have begun to fall, is of Jewish descent, you will certainly not prevail against him, but rather, fall shall you fall before him.
The Gemara in Megillah (טז ע"א) discusses their intention in repeating Haman's fall to Mordechai, נפול תפול לפניו - fall shall you fall before him, and says as follows. שתי נפילות הללו למה, אמרו לו אומה זו משולה לעפר ומשולה לכוכבים כשהן יורדין יורדין עד עפר וכשהן עולין עולין עד לכוכבים - What was their intention when stating these two 'fallings' to Haman? They told him, "The Jewish Nation, on one hand is compared to dust, while on the other hand is compared to stars. This is an indication that when the Jewish People fall, they fall to the dust, yet when they rise, they rise to the sky. They were telling Haman that although when the Jewish People fall, they descend all the way to the lowest depths, nevertheless, when they finally begin to rise, their ascent continues unhindered, and thus the fact that Haman began to fall before Mordechai, was a clear indication that Mordechai was on the rise, and thus Haman would eventually fall even more before him."
The lessons learned are that, firstly, when the Jewish People begin to fall, they do not begin to rise from their descent until they have sunk to the deepest depths. And secondly, when they finally do begin to rise, nothing can stop their ascending to the heights of the stars.
In light of this we can understand the seemingly redundant words in the Passuk. When the Torah says, יקבצך ה'משםאם יהיה נדחך בקצה השמים - If your rejected will be at the end of the heaven, from there Hashem will gather you in, it is a reference to this notion that when your rejected will be at the end of the heaven, only from there will Hashem gather you in, for only when the Jewish People will be rejected to that furthest distance, will Hashem gather them in.
And because the Jewish People were exiled on account of their שנאת חנם - baseless hatred, it is therefore impossible for them to be redeemed before there is peace restored amongst them. Therefore, the ultimate redemption will come about in two phases. The initial phase will be יקבצך ה' - Hashem will gather in the Jewish People. In this stage Hashem will gather all the Jewish People together - establishing peace amongst them. After they will be gathered and living together peacefully, they will merit the second stage, the ultimate redemption; משם יקחך - Hashem will take you from there.
Zera Shimshon Parshatenu Ot Bet
