Hashem's Hidden Timeline: The Mystery of the Redemption's Arrival

Exploring sacred texts reveals that the future redemption has two possible endpoints: one if Israel merits it, and another if they do not. The first, considered a 'revealed end,' is mentioned in the Talmud: "If they merit it, I will hasten it"^[1] and could happen at any moment if Israel is deserving. The second is: "If they do not merit it, it will happen in its time,"^[2] meaning if Israel does not improve, the redemption will occur at the predetermined time, not a moment earlier.

Our sages have noted there is a debate about whether the end of redemption was revealed to select individuals. One opinion holds that it was revealed to no mortal, remaining solely in Hashem's heart.^[3] This is supported by the verse: "For the day of vengeance is in my heart, and the year of my redeemed has come."^[4] Rabbi Yochanan interprets the word 'in my heart' as "I revealed it to my heart, not to my organs." Rabbi Shimon shares a similar view: "I revealed it to my heart, not to the ministering angels." Conversely, another opinion suggests some individuals were indeed informed about the secret end, but Hashem swore them to secrecy.^[5]

Among those who might have known the secret end were the prophets of Israel, noted for being constrained by an oath that they, along with all creation, would not disclose what was revealed to them.^[1] This supports the notion that the prophets knew the end. Jacob our patriarch also knew the end. As he approached death, he sought to reveal the end to his sons, but the divine presence departed from him.^[2] Rabbi Shach explains Jacob's intent was to hasten his sons' commitment to Hashem's service, stating: "It is not an issue in itself, relevant to us only for encouraging devotion to Hashem's service and reverence."^[3] Other opinions suggest that even Joseph^[4] and Daniel^[5] knew the future end.

Rabbi Judah Loew of Prague explains that the hidden nature of the redemption's end comes from the idea that knowledge of its timing would bring a sense of redemption itself. Knowing when the exile ends gives a feeling of being liberated already. However, Hashem desires that Israel should feel their exile deeply to spur them to pray for His deliverance.^[6]

It seems there are two outcomes for the future redemption. If we merit it, the redemption can arrive at any moment. If not, it will occur at its appointed time. Furthermore, calculating the end is prohibited so that we feel the hardship and cry out to the Creator for salvation, as Hashem yearns for the prayers of His children.

In each prayer service, the key component is the Amidah prayer, or the 'Eighteen Benedictions.' A significant portion of this prayer is dedicated to petitions for complete redemption: "Redeem us swiftly for Your name's sake," "Sound the great shofar for our freedom," "Restore our judges as at first," "And to Jerusalem, Your city, return in compassion," "Speedily cause the offspring of David Your servant to flourish," "And restore the service to Your Sanctuary" and more.

The true and complete redemption is the primary desire of all Israel during exile, and we must continue to ask and pray for it without wavering. Our sages tell us that Moses, our teacher, prayed and pleaded with Hashem no less than 515 times to be allowed to enter the Land of Israel. Likewise, we must pray repeatedly and not despair until we achieve complete redemption.