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Why does the Gemara (גמרא) describe Mashiach arriving either 'with clouds of heaven' or 'riding on a donkey' based on whether we merit it? The shiur develops two distinct modes of redemption: 'zachu' represents active spiritual development of our tzelem Elokim, while 'lo zachu' represents passive receptivity where we become raw material (chomer) for Divine form through complete bittul. Both are legitimate paths to geulah.
This shiur examines a fundamental Gemara (גמרא) in Sanhedrin 98a that presents an apparent contradiction regarding Mashiach's arrival. The verse states both 'be-itah' (in its time) and 'achishenah' (I will hasten it), which the Gemara resolves by explaining: 'zachu achishenah' (if they merit, I will hasten it) and 'lo zachu be-itah' (if they don't merit, in its time). Rabbi Zweig delves into the deeper meaning of these two modes, connecting them to the imagery of Mashiach coming either 'with clouds of heaven' (zachu) or 'riding on a donkey' (lo zachu). The analysis begins with the Gemara's discussion of the Torah (תורה)'s translation for King Ptolemy, where the sages miraculously changed the verse about Moshe returning to Egypt from 'riding on a donkey' to 'on carriers of people.' Rabbi Zweig questions why this change was so critical, noting that Rashi (רש"י) identifies this donkey as the same one used by Avrohom at the Akeidah and destined for Mashiach's arrival.
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Sanhedrin 98a
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