סימן ר"נ-בשעה שהקב"ה זוכר את בניו

Siman Two Hundred and Fifty — B'Sha'ah SheHakadosh Baruch Hu Zocher Es Banavסימן רנ — בשעה שהקב"ה זוכר את בניו There — i n the discourse: "and this is the aspect of: 'ketz ba haKetz' — an end has come — the end has come." In my humble opinion the meaning is: for even though this verse was stated regarding the troubles of Israel — G-d forbid. Even so: it can also be interpreted in the following manner. For perhaps it was possible that some goodness and success could have reached them then according to the natural order. And the prophet told them that Hashem would draw Providence from the ketz [end] and conclusion of the world — for then there will be only Providence. And through this He would also now nullify completely the obligation of nature from upon them — from what nature could have obligated their success — and then they would receive their punishment. And so on. Only: Rabbainu is engaged here in speaking — on the contrary — of the salvations of Israel. And he therefore also takes this verse and brings it for the benefit of Israel. And perhaps Rabbainu explained this very verse also for the benefit of Israel. In the manner of what the Sages said: that Hashem brings the healing for Israel before the affliction. So likewise here: the prophet prophesied about the troubles of Israel — only: according to this — perhaps their hope was lost — G-d forbid. Therefore He prefaced — in the prophecy — by alluding to the sweetening and salvation drawn upon them each time from the aspect of the ultimate end. And so on. And see Zohar Vayigash, p. 210b — where this verse is also elaborated: "ketz is to the right — as it is written: [Daniel 12] 'for the end of days [l'ketz hayamin].' Ketz is to the left — as it is written: [Job 28] 'He set an end to darkness [ketz sam lachoshech].'" [And see Rashi there who explained that the heavens were salted and the earth will grow weary.] "Ketz d'yeminah" — this is what is written: [Ezekiel 7] "for the land of Israel — an end has come." "Ba haKetz" — this is the ketz d'sitra smala. The ketz d'yeminah — this is the ketz of the good inclination. And so on. And it is known that the ketz hayamin [end of the right] is the aspect of the ultimate end — when there will be only Providence. And then Israel will be above as above — which is the aspect of: "for the land of Israel — an end has come" — the aspect of the ketz d'yeminah as above. Only: then — through Israel's having attached themselves to the ketz d'sitra smala through their sins — which is the aspect of the evil inclination — therefore Hashem gave power to the ketz d'sitra smala to strengthen itself for the punishment of Israel — G-d forbid. And therefore: when Hashem wishes to save Israel — He draws Providence upon them from the aspect of the ultimate end — which is the aspect of the ketz d'yeminah. And then He makes an end and conclusion to those who oppress them. And Israel rises above as above. And see wonders according to this discourse in Hil'chos Netillas Yedayim Shacharit, Halacha 2.