Jewish mysticism, particularly through the lens of the Zohar, offers a fascinating perspective on this.
Imagine the cosmos as a series of nested forms, called Partzufim (literally "faces" or "configurations"). These Partzufim are vessels, containers, and within them flows divine light. Now, here's where it gets interesting: the relationship between the vessels and the light they hold is…well, it's complicated.
According to Baal HaSulam, in his "Introduction to Zohar," the vessels develop in a certain order, growing with each Partzuf. The lights, however, do the opposite. The lower lights are the first to find their place within the Partzuf. Think of it like this: the foundation needs to be laid before you can build the roof.
So, what does this mean for us, for our experience of time? Baal HaSulam breaks it down into two-thousand-year chunks. The first two thousand years, he says, were a time of chaos. Why? Because the vessels could only hold the highest levels – ḤaBaD, referring to Chochmah (wisdom), Binah (understanding), and Da'at (knowledge)—only the lowest light, Nefesh (the soul's most basic level, related to instinct and animation), could descend. In other words, the spiritual foundation was being laid, but the higher consciousness hadn’t yet arrived.
Then comes the next two thousand years. These are linked to the vessels of ḤaGaT, meaning Chesed (loving-kindness), Gevurah (severity/justice), and Tiferet (beauty/harmony). And what light descends then? Ruaḥ (spirit), which, Baal HaSulam tells us, is the secret of the Torah. This is why the middle two thousand years are considered the age of Torah: a time of spiritual and ethical development, a time of learning and refining our connection to the Divine. We see this reflected in the flourishing of Jewish law, ethics, and stories during this period.
Finally, we arrive at the last two thousand years, associated with the vessels of NaHYM – Netzach (endurance), Hod (splendor), and Yesod (foundation). Now, the light of Neshama (the higher soul, related to intellect and intuition) can be enclothed in the world. This, Baal HaSulam says, is the greatest light, and that's why these are considered the days of the Messiah. A time of profound spiritual awakening, a time when the divine presence becomes more palpable in the world.
Of course, this isn't a literal countdown. It's a framework for understanding the unfolding of spiritual energy throughout history. As we find in Midrash Rabbah (a classic collection of rabbinic teachings), time itself is a vessel, constantly being filled and refilled with different kinds of light.
So, where are we now? Are we truly in the Messianic era? Perhaps. Perhaps we are still preparing the vessels, still working to draw down that higher light. But the beauty of this teaching is that it offers a sense of hope and purpose. Each era has its own unique challenges and opportunities. And each of us, through our actions and intentions, plays a part in bringing more light into the world.