If the redemption is the "end of the story" of our long and wearying
exile, then let's continue doing the job of reading from that conclusion
as we'd begun to do in Ch. 4. For a writer once remarked that he always
reads the end of any book he was reading first, so that he could follow
how things eventually got there; and we want to do just that when it comes
to the redemption.
So in order to do that we'll offer a translation of the 26th section
of "Ma'amar HaGeulah", our source text, in the next few chapters. It
presents what's to come about as a consequence of the redemption. It also
touches upon one of the most important themes in all of Ramchal's
writings -- the revelation of G-d's "Yichud" (His sole, utter, and cosmic
sovereignty), when "everything will (prove to) be inexorably linked to
everything else" under G-d's rule. But it's vital to realize that that
glorious revelation will only come about after our redemption.
The section we'll be citing begins with the statement that "the consummate
goodness and peace that G-d promised the Jewish Nation in the ultimate
future is expressed by the verse, 'And G-d will become as a king over all
the earth' (Zacharia 14:9)." Ramchal then asks us, though, to "notice that
the verse doesn't read, 'And G-d will be king' but rather that G-d will be
*as* (or, like) a king." We'll expand upon this last point later on, but
for now let's explain those aspects of G-d's sovereignty that are relevant
to our reading.
An axiom that Ramchal presents over and over again to us is that G-d's
ultimate wish for humanity is that we benefit from His goodness, and that
the ultimate expression of that goodness will be the revelation of His
sovereignty (see Da'at Tevunot).
The idea comes to this. The goodness that the revelation of G-d's
sovereignty will present us with will be the outright display of the fact
that *despite appearances to the contrary* G-d's presence and rule is
real, and that His will to express love and goodness has always been
But aren't there always things that seem to thwart that will? Don't evil
and un-G-dliness seem to contradict it? So, it will also become clear when
G-d's sovereignty is revealed that evil and wrongdoing were *also*
fulfilling G-d's will, and that they were merely a means to His end. For
when evil and wrongdoing will be undone -- which will indeed come about
when G-d's sovereignty will be revealed -- goodness will abound *measure
for measure* in contradistinction to all the evil that had been.
That's to say that the world will then be as glorious, bounteous, and G-
dly as it had been coarse, circumscribed, and un-G-dly up to that point.
And the contrast between what had been and what will be will prove G-d's
sole authority. After all, the sole (apparent) contradiction of G-d's
authority -- evil and unG-dliness -- will have been undone.
So the point is that our experience of all that glory and bounteousness
will be "the consummate goodness and peace that G-d promised the Jewish
Nation in the ultimate future" spoken of above.
Now, that's no mean feat, you realize. For it also implies that the entire
immense, variegated, fraught-with-struggle 6,000 year-long allowance for
evil that characterizes our exile will come to an end -- and that it will
prove to have been a mere stop along the way. For once the redemption
begins we'll start to ascend ever upward and to luxuriate in the Divine
Let's continue now with our citations from section 26 and see how that
will begin to happen.