Divine Mercy in Redemption

בשה"ש מדלג על ההרים.

“In Shir HaShirim: He skips upon the mountains.”

The Sefat Emet opens by referencing the verse that describes God’s redemptive ‘skipping,’ indicating a process that transcends normal temporal boundaries.

איתא במד' שאמרו עדיין לא שלמו הד' מאות שנה רק שהקב"ה דילג על הקיצים כו'.

It is stated in the Midrash that the four hundred years (of exile) had not yet been completed, but the Holy One, blessed be He, skipped over the appointed times.

The Midrash teaches that the Exodus occurred earlier than the full decree, emphasizing divine compassion and acceleration of redemption.

ויש לנו לקוות גם עתה כי יעשה עמנו הבורא ית' לפנים משורת הדין דכתיב כימי צאתך מארץ מצרים אראנו נפלאות.

And we may hope even now that the Creator will act with us beyond the letter of the law, as it is written: “As in the days of your going out of Egypt, I will show you wonders.”

The Sefat Emet applies the principle of divine leniency to future redemption, relying on the prophetic promise that future wonders will mirror the Exodus.

וכמו דשם דילג על הקץ והמפרשים אמרו כי הכביד להם הגלות כדי למהר הקץ כי ידע השי"ת שזה הי' טובה יותר כמ"ש שאם היו ח"ו רגע אחד יותר כו'.

And just as there He skipped over the end-time, and the commentators said that He intensified the exile in order to hasten the end, for God knew this was better, as they said that had they remained even one moment longer (they would have been lost).

The earlier suffering served a redemptive purpose, compressing the exile so that deliverance could arrive before spiritual collapse.

כמו כן עתה שנתמשך הגלות בעוה"ר זמן זמנים טובא.

So too now, that the exile has unfortunately been greatly prolonged.

The Sefat Emet compares the current drawn‑out exile to the intensified Egyptian bondage, suggesting meaning within delay.

הוא בוודאי לטובתינו כדי להקל חבלי משיח.

It is certainly for our benefit, to ease the birth‑pangs of the Messiah.

The extended exile may mitigate the severity of messianic suffering.

שהגם דחז"ל אמרו ולא אחמיני' וכן רבותינו הקדושים ז"ל כולם אמרו שיהי' עת צרה.

For although our sages said, “Let it not be seen by me,” and our holy teachers stated that it will be a time of distress…

The tradition acknowledges the fearsome nature of the pre‑messianic era.

כך צריך לנו לידע כמו שהי' מקובל בידי אבותינו במצרים שצריכין להיות ת' שנים רק השי"ת עשה לפנים משה"ד.

Still, we must know, just as our ancestors understood in Egypt—that though the decree was four hundred years, God acted beyond the letter of the law.

Past divine mercy sets a precedent for future redemption.

לכן הגידו לנו שאם כי בוודאי השי"ת ייטיב עמנו נדע כי הוא הוא בחסד עליון.

Therefore they told us that although God will surely do good for us, we must know that it is through supreme kindness.

Future deliverance will likewise arise from pure divine compassion.

ויש לדרוש מקפץ על הגבעות על גאולה העתידה כיון דכתיב כימי צאתך כו'.

And one may interpret “bounding over the hills” regarding the future redemption, since it is written, “As in the days of your going out…”

The verse about divine ‘bounding’ hints at accelerated future redemption.

כי בגלות שבעים שנה הי' כמו שהבטיח א"כ מקפץ קאי על עתה.

For the seventy‑year exile (of Babylon) occurred exactly as promised; thus the ‘bounding’ refers to our time now.

Past exiles followed fixed timelines, implying that the current one is destined for acceleration.

וידוע מדברי המפרשים כי קפיצה יותר מדילוג.

And it is known from the commentators that “bounding” is greater than “skipping.”

The terminology suggests an even swifter, more powerful divine intervention.

דילוג ברגל אחד קפיצה בב' רגלים כמ"ש בס' לקוטי תורה על שה"ש מהרב.

Skipping is with one foot; bounding is with two, as stated in Likutei Torah on Shir HaShirim.

The metaphorical distinction emphasizes a more complete and forceful redemption.

ויתקיים לנו במהרה מאמר מקפץ על הגבעות.

And may the statement “bounding over the hills” be fulfilled for us speedily.

The Sefat Emet concludes this motif with a prayer for imminent redemption.

גם הרים הם אבות.

Also, the mountains are the Patriarchs.

Mountains symbolize the foundational merits of the fathers.

וגבעות זכות אמהות.

And the hills are the merit of the Matriarchs.

The imagery extends to the mothers, whose merit is gentler yet powerful.

והנשים רחמנים ביותר כמ"ש חז"ל ששלחו לחולדה הנביאה.

And women are exceedingly compassionate, as our sages said when they sent to Huldah the prophetess.

The Sefat Emet highlights the unique compassion associated with women, reinforcing the power of the Matriarchs’ merit.

כן יעשה לנו עתה בזכות אמהות.

So may He act for us now in the merit of the Matriarchs.

The hope is that maternal compassion will draw down redemption.

לכן גם למ"ד תמה זכות אבות זכות אמהות לא תמה.

Therefore, even according to the opinion that the merit of the Patriarchs has ended, the merit of the Matriarchs has not ended.

The Sefat Emet ends by asserting that the maternal merit remains continually active.

Summary: The Sefat Emet interprets divine ‘skipping’ and ‘bounding’ as symbols of accelerated redemption, drawing parallels between the Exodus, past exiles, and the future deliverance. He emphasizes that prolonged suffering can serve a merciful purpose and that the enduring merit of the Matriarchs plays a crucial role in bringing redemption swiftly and compassionately.