The creation of the world in and of itself took place on the twenty-fifth of Elul, while G-d’s choice of the world refers to the first of Tishrei, the time of man’s creation. The reason is that it is through man’s service that the world became a conduit for G-dliness. For this reason, the first of Tishrei is referred to with the phrase, “This day (zeh hayom) is the beginning of Your works.” The number 25 is equivalent to כִּה, which can be read as koh, meaning “thus.” The 25th of Elul represents the quality of “thus” (koh) while the first of Tishrei represents the quality of “this” (zeh). “This” represents a loftier level than “thus,” as indicated by our Sages’ statement, “All the [other] prophets [were on a lower level. Therefore, they introduced their] prophecies with [the expression] ‘thus.’ By contrast, Moshe [introduced his] prophecy with [the expression] ‘this.’ ”
Zeh, “this,” implies direct perception, to the extent that one can point his finger at it and say, “This is it.” Moshe began several of his prophecies with the words Zeh hadavar asher tzivah Hashem..., “This is what G-d commanded...” because his perception of G-dliness was direct. By contrast, the other prophets could only say, Koh amar Hashem... “Thus, G-d has spoken...,” indicating that they did not perceive the word of G-d directly.
To relate these concepts to the point under discussion: The world in and of itself reflects the quality of koh, “thus.” In other words, G-dliness is hidden and concealed in the world and one cannot point to the G-dliness enclothed within it and say “this.” It is only perceived indirectly, on the level of koh. However, the creation of man and his Divine service makes it possible to say “this” – i.e., for G-dliness to be actually perceived. In the same vein, our Sages said that in the Ultimate Future, “Each person will point with his finger and say, ‘This is my G-d.’ ”
However, even the perception of G-d that can be achieved through man’s Divine service relates only to the level of G-dliness that correlates and is limited to the structure of the world – the G-dliness that conducts the world according to the natural order. The distinction of the level that man can attain through his Divine service is that the G-dliness associated with the natural order is revealed, not concealed. By contrast, in the month of Nissan, G-dliness that transcends all worlds shines forth; this is a level at which there are no natural limitations. It is from this level that miraculous conduct that transcends nature emerges.
Based on the above, we can now understand why “in Tishrei, our ancestors’ forced ceased.” Even in Tishrei, the G-dliness shines forth without concealment. Therefore, our ancestors’ bondage ceased and the process of redemption began. However, the G-dliness that was revealed was only the G-dliness invested in the natural order. Hence, even after their bondage ceased, they were still in Egypt, Mitzrayim, a name that shares its Hebrew letters with the word meitzarim, meaning “limitations” or “boundaries.” The actual Exodus from Egypt occurred specifically in the month of Nissan because in the month of Nissan, G-dliness, as it is without limitation, shines forth. This resulted in a departure from all restrictions and limitations.
The Giving of the Torah - the Consummation of the Exodus
Based on these concepts, we can also understand why the Ten Commandments begin with: “I am the L-rd your G-d who brought you out of the land of Egypt.” There is a well-known question: Why does the Torah say “who brought you out of the land of Egypt” and not “who created heaven and earth”? After all, the creation is even more wondrous than the Exodus from Egypt.
In resolution: The Giving of the Torah brought about a fundamental change in man’s relationship with G-d. From that time onward, through the Torah and its mitzvos, it became possible for man to connect with the Essence and Being of G-dliness as it transcends all worlds. Beforehand, man could only access the levels of G-dliness associated with the creation.
Therefore, at the beginning of the Ten Commandments, G-d does not mention the creation of heaven and earth, but specifically the Exodus from Egypt. The Giving of the Torah made it possible for a person to leave all the constraints and limitations of the world and to connect with G-dliness that transcends all worlds.
Does the Redemption Depend on Us?
Accordingly, we can also understand the difference of opinion in the Gemara regarding the time of the Future Redemption. Rabbi Eliezer maintains that “[the Jews] were redeemed in Nissan, [but] in the Future, they are [destined] to be redeemed in Tishrei.” Rabbi Yehoshua differs, maintaining that “they were redeemed in Nissan [and] they are [destined] to be redeemed in Nissan in the Future.”
At first glance, Rabbi Eliezer’s view requires clarification: Why should the time of the Future Redemption be different from the time of the redemption from Egypt?
However, this question can be understood based on the previous explanation – that Nissan is characterized by drawing down G-dliness from Above while Tishrei emphasizes man’s Divine service in elevating material existence from below.
Rabbi Eliezer and Rabbi Yehoshua are following their respective approaches expressed in another difference of opinion regarding the Future Redemption. Rabbi Eliezer maintains that “if the Jewish people repent, they will be redeemed....” Since the exile came about because of sin – as we say in our prayers, “because of our sins we were exiled from our land” – the redemption must also come through rectifying sin, through teshuvah, the service of repentance.
Teshuvah involves an ascent from below. As such, it is appropriate that the redemption take place in Tishrei, which is characterized by elevation. Also, straightforwardly, the primary time for teshuvah is the month of Tishrei, as it is written, “Seek G-d when He is found” – which our Sages explain: “These are the ten days between Rosh HaShanah and Yom Kippur.”
However, Rabbi Yehoshua maintains that the redemption is not dependent on man’s Divine service, as implied by the verse, “Not through money will you be redeemed,” [which is interpreted to mean,] “Not through teshuvah and good deeds.” Instead, the redemption will come from Above, on G-d’s initiative. Therefore, Rabbi Yehoshua maintains that “they are destined to be redeemed in Nissan in the [Ultimate] Future.” The halachah also follows this view, as is implied by the fact that it alone is cited by the Midrash.
Probing Beneath the Surface
However, we still need to understand the inner, deeper dimension of their difference of opinion regarding the Future Redemption: whether it will be brought about by man’s Divine service or through revelation from Above.
We also need to understand the initial assumption of the Gemara in that source, that even according to Rabbi Yehoshua, it would be logical to assume that the redemption should be dependent on teshuvah and thus should occur in Tishrei. After all, the Gemara brings several proofs that the redemption is dependent on teshuvah, and thus will be in Tishrei; only at its conclusion does the Gemara reject these proofs and conclude that the redemption is not dependent on teshuvah, and thus will be in Nissan. This implies that, straightforwardly, it would indeed seem appropriate for the Future Redemption to come through the service of ascent from below – i.e., in Tishrei. It is only in the final analysis that the Gemara concludes that the redemption will come about through revelation from Above, the approach of Nissan.
We need to understand Rabbi Eliezer’s reasoning and the initial assumption according to Rabbi Yehoshua: As almost explicitly indicated by the verse, “As in the days of your Exodus from the land of Egypt, I will show [the people] wonders,” the Future Redemption will be in Nissan. Since the Exodus from Egypt occurred in the month of Nissan, through a revelation from Above, why should there even be an initial assumption that the Future Redemption will be in Tishrei, dependent on an ascent from below?
What a Partnership Can Achieve
The resolution is as follows: As mentioned earlier, there is also an advantage in the ascent from below brought about by man’s Divine service. True, the light drawn down through this approach is sourced in a lower level of G-dliness, but it is internalized and becomes part of a person’s inner being. Therefore, there is a logical basis to think that the redemption will be in Tishrei – because of the virtue of the internalization of the light.
True, the Exodus from Egypt did not follow this pattern, but that Exodus occurred before the Giving of the Torah when the Jews were immersed in the 49 gates of impurity. Therefore, there was a need for “the King of Kings, the Holy One, blessed be He, [to] reveal Himself to them in His glory and Essence and redeem them.”
