English translation — מאמר כימי צאתך תשמ"ב

With the help of Heaven.

11 Nissan 5742*

"As in the days of your exodus from the land of Egypt, I will show him wonders,"

and it is known the precise point of the Zohar

regarding this

[brought in the discourses of our Nesi'im]

in what is written "as the days" in the plural,

yet the Exodus from Egypt was on one day,

and likewise regarding the remembrance of the Exodus it is written

"Remember this day on which you went out of Egypt,"

"in order that you remember the day of your exodus from the land of Egypt,"

so why is it stated "as the days" in the plural?

And also one must understand the content of the verse "As in the days of your exodus from the land of Egypt, I will show him wonders,"

for the simple explanation of this is that the future redemption that will come speedily in our days, actually through our righteous Moshiach, will be in a manner of "I will show him wonders" like the redemption of the Exodus from Egypt was,

and it is not understood,

for it is explained in many verses and statements of our Sages of blessed memory

that specifically the future redemption will be a complete redemption after which there is no exile, unlike the redemption of the Exodus from Egypt,

so the future redemption is far more elevated than the redemption of the Exodus from Egypt,

therefore according to one opinion we do not mention the Exodus from Egypt in the days of Moshiach,

and even according to the opinion that we do mention the Exodus from Egypt in the days of Moshiach

it requires a special derivation,

and what does it mean when it says "As in the days of your exodus from the land of Egypt, I will show him wonders,"

that the superiority of the future redemption is that even then there will be "I will show him wonders" like there was in the Exodus from Egypt?

And furthermore,

from the language of the verse "As in the days of your exodus from the land of Egypt, I will show him wonders" it implies that the wonders that were in the days of your exodus from the land of Egypt are the beginning and the root also for the wonders that will be in the future redemption,

from which it is understood that there is an advantage in the redemption of the Exodus from Egypt over the future redemption.

B)

And the point of the explanation of this,

is that in this verse

("As in the days of your exodus from the land of Egypt, I will show him wonders")

there are two interpretations.

Interpretation one,

that the future redemption will be like the redemption of the Exodus from Egypt,

that even then there will be "I will show him wonders" like there was in the redemption of the Exodus from Egypt.

And interpretation two,

that the wonders that will be in the future redemption will be wonders also relative to the wonders that were in the days of your exodus from the land of Egypt.

That is,

that although in general the wonders of the future redemption are similar to the wonders of the redemption of Egypt

(according to the simple interpretation),

nevertheless,

there will be an advantage in the wonders of the future,

to the extent that they will be wonders also relative to the wonders of the Exodus from Egypt.

And the explanation of the superiority of the wonders of the future over the wonders of the Exodus from Egypt in the language of Kabbalah,

it is known

that in the Exodus from Egypt it was necessary to take Israel out of the forty-nine gates of impurity.

For this is why immediately after the exodus from Egypt the days of the Counting of the Omer begin,

that on each day of the days of the counting they go out from one gate of impurity.

And this

(the exit from the gates of impurity)

was through the drawing down of the fifty gates of Binah.

Therefore the matter of the Exodus from Egypt is mentioned in the Torah fifty times, corresponding to the fifty gates of Binah.

And it is known that in the fifty gates of Binah there are several levels.

The fifty gates of Binah as they are drawn into Malchus,

and this is what comes from the side of Yovla

(Binah)

drawn into Malchus.

And on a higher level,

the fifty gates of Binah as they are in their place,

in Binah.

And on a higher level,

as they are included in the fiftieth gate,

in the aspect of Kesser

(and in Kesser itself—in the aspect of Atik).

And this is what the revelations of the future will be wonders also relative to the wonders of the Exodus from Egypt,

for the fifty gates of Binah that were drawn down in the Exodus from Egypt are the gates of the aspect of Binah

(and this itself,

as they are drawn through the aspect of Malchus),

but in the future there will be the drawing down of the fifty gates of Binah as they are in Kesser.

And moreover, in Kesser itself there will then be the drawing from the aspect of Atik,

and in Atik itself from the aspect of the innerness of Atik.

And as it is written regarding Moshiach

"Behold, My servant shall prosper; he shall be exalted and lifted up and very high,"

that "very"

(this which is written regarding Moshiach)

is the aspect of the innerness of Atik,

and in the language of the Pri Etz Chayim,

that all the drawings now are only from the aspect of the externality of Atik, but in the future there will be the drawing and revelation of the aspect of the innerness of Atik.

However, nevertheless the verse compares the wonders that will be in the future redemption to the wonders that were in the Exodus from Egypt,

and according to the simple interpretation of the verse that in the future redemption there will be "I will show him wonders" like there was in the days of your exodus from the land of Egypt,

for even in the Exodus from Egypt there were the most elevated revelations,

and as explained in the Hemshech of 5672

in the explanation "the King of kings, the Holy One, blessed be He, revealed Himself to them in His glory and in His very essence,"

that "in His glory and in His very essence" are the most elevated levels.

But in the Exodus from Egypt the revelation of this aspect was through enclothing in the aspect of Malchus,

"and Pesach (Passover) Hashem on the door,"

for "door" is the aspect of Malchus,

and in the future this will be in revelation without any garment, as it is written

"and your Teacher will no longer be concealed."

3)

However, based on this, we must understand what is written: "As in the days of your exodus from the land of Egypt, I will show him wonders."

Why does the verse compare the wonders of the future redemption to the wonders that were in the days of your exodus from the land of Egypt?

And even more so, it is not understood

according to the opinion that we mention the Exodus from Egypt even in the days of Mashiach,

for seemingly,

since the revelations of the future will be vastly superior to the revelations that were in the Exodus from Egypt,

why will they mention the Exodus from Egypt even then?

And the explanation of this is known

(as explained in the discourse "Kimei Tzeischa" by my revered father-in-law, the Rebbe),

that in the redemption from Egypt, the entire concept of redemption was renewed, and the channel was opened for all redemptions

(from the exiles

that followed the exile of Egypt),

including the future redemption,

even though it will be a loftier redemption.

And this is analogous to the known idea that the Exodus from Egypt was a preparation for the giving of the Torah,

as it is written,

"When you bring the people out of Egypt, you will serve G-d on this mountain,"

for although the essence of redemption and freedom was specifically at the time of the giving of the Torah,

because before the giving of the Torah, the decree that "the upper ones shall not descend to the lower ones, and the lower ones shall not ascend to the upper ones" was still in effect,

it is therefore understood that until the giving of the Torah

(even after the Exodus from Egypt)

there was not yet the true redemption and freedom of the lower beings,

and nevertheless,

at the time of the redemption of the Exodus from Egypt, the power was given also for the redemption

(the nullification of the decree)

that occurred at the giving of the Torah,

so too is it regarding the future redemption,

that in the redemption of the Exodus from Egypt, the power was given also for the future redemption,

since at the time of the giving of the Torah there was already a semblance of the revelation of the future,

except that at the time of the giving of the Torah the revelation was only temporary, and in the future the revelation will be in a constant and eternal manner,

for the revelation then will not only be from the aspect of Above, as at the time of the giving of the Torah,

but also from the aspect of below,

for the creations will then be at the ultimate state of clarification and refinement, and will be vessels for the revelation of G-dliness,

to comprehend the knowledge of their Creator according to the capacity of man,

and this will be a complete place

for the indwelling of the Ein Sof light that is beyond the capacity of man.

4)

And this is also the meaning of "As in the days of your exodus from the land of Egypt,"

"days" in the plural,

for all the days from the days of the first redemption from the exile of Egypt until the future redemption, speedily in our days, are the "days of your exodus from the land of Egypt,"

as explained in the discourse there.

That is to say,

that in the Exodus from Egypt, the channel was opened also for the future redemption,

the order of this is,

that on each and every day

(from the time of the Exodus from Egypt until the future redemption)

the concept of the Exodus from Egypt occurs in a more elevated manner,

until the ultimate elevation in this regard in the future redemption.

And the concept is,

behold, our sages said,

"In every generation and every day,

a person is obligated to see himself as if he himself went out

from Egypt."

For on each and every day there must be a going out from Egypt,

and specifically during the time of Kriyas Shema,

as the Alter Rebbe wrote,

that the reason they instituted the passage of the Exodus from Egypt specifically during Kriyas Shema is because they

(Kriyas Shema and the Exodus from Egypt)

are one thing,

and this concept

(that in Kriyas Shema there must be the service of the Exodus from Egypt)

applies also to the evening Kriyas Shema,

and as the Rambam wrote,

that the reason we read the passage of Tzitzis also in the evening Kriyas Shema,

even though the mitzvah of Tzitzis is not practiced at night,

is because it contains the remembrance of the Exodus from Egypt.

And this is "As in the days of your exodus from the land of Egypt,"

"days" in the plural,

even though the Exodus from Egypt was on one day,

for by mentioning the Exodus from Egypt every day

(which occurred the first time,

on one day)

behold, through this it becomes "days of your exodus from the land of Egypt," "days" in the plural,

that on each and every day they go out from more elevated constraints and limitations,

and one places oneself in a state of "and you shall burst forth" beyond measure and limitation,

until they come to the bursting forth in ultimate perfection in the true and complete redemption through our righteous Mashiach, about whom it is written,

"The one who breaks through has gone up before them."

For this is why Mashiach is a son of Dovid,

and also the sign of Mashiach is that he is engrossed in Torah and fulfills mitzvos like Dovid his father, etc., and wages the wars of G-d,

for Dovid is from the children of Peretz,

about whom it is written,

"What a breach you have made for yourself! A breach,"

the breaking through of all barriers, measures, and limitations.

5)

And behold, this order of redemption

[which begins from the simple Exodus from Egypt,

and continues through the service of remembering the Exodus from Egypt every day until the complete redemption through "the one who breaks through has gone up before us"]

has its parallel on each and every day.

For behold, at the beginning of the day, before prayer, a person is in Egypt,

in the constraints and limitations of the body,

and as it is written,

"Cease from man, whose soul is in his nostrils, for in what is he to be considered?"

Do not read it as "bameh" (in what) but rather "bamah" (a high place),

that at the beginning of the day, the soul is only in his nostrils and does not spread throughout the body, therefore he is considered then like a "bamah,"

which is the strength of the constraints and limitations of the body's materiality.

Therefore, the beginning of the service is in the aspect of subjugation,

where one overcomes the materiality of the body and the animal soul and the side of evil,

until one effects that even the body and the animal soul answer "amen" against their will and assist in serving G-d,

but even this is only in the manner of subjugation.

Until afterwards one comes to the aspect of transformation,

and within this itself, it is initially in the manner of "and my heart is hollow within me,"

and afterwards one reaches "and you shall love the L-rd your G-d with all your heart, with both your inclinations,"

that even the evil inclination itself is turned to good,

similar to complete repentance

(repentance out of love)

where intentional sins become like merits,

and even become actual merits.

For these two concepts that occur each day

(subjugation and transformation)

are parallel to the redemption of the Exodus from Egypt and the future redemption.

For regarding the Exodus from Egypt it is written, "for the people fled,"

that evil was at its peak and they needed to flee from evil,

the aspect of subjugation.

And in the future it will be, "and I will remove the spirit of impurity from the land"

(similar to "and my heart is hollow within me"),

and moreover, even evil itself will be turned to good

(similar to "with all your heart, with both your inclinations"),

and as it is written,

"For then I will turn to the peoples a pure language, that they may all call upon the name of G-d, to serve Him with one accord,"

that even the nations themselves will turn to serve Him, blessed be He,

"and strangers will stand and pasture your flocks."

And similarly with animals,

"and I will cause evil beasts to cease from the land,"

meaning I will cause them to cease from harming,

for although even then the existence of evil beasts will remain, nevertheless they will not harm,

and moreover, they will assist and serve the service of G-d,

and as it is written,

"and the wolf will dwell with the lamb, etc., and the lion like an ox, etc.,"

that there will be benefit from the wolf as from the lamb, and from the lion as from the ox,

and even the serpent

(the viper,

the asp)

will be a great luminary,

meaning not only will the serpent also serve the service of G-d,

but moreover,

its service will be in a manner of greatness,

a great luminary.

6)

Now, although the aspect of It'hapcha (transformation) is,

in general,

far more elevated than the aspect of It'kafya (suppression),

nevertheless, there is also an advantage in the aspect of It'kafya over the aspect of It'hapcha.

This is understood from what is said in Tanya,

that the concept of a "servant of G-d" is specifically when he suppresses and changes his nature,

and this advantage is not present in a complete tzaddik.

And specifically through the service of It'kafya, "the glory of the Holy One, blessed be He, is elevated in all worlds,"

the drawing down and revelation of the light that is in the aspect of loftiness,

as is explained at length in the discourse of the day of the Hilula,

with a parable of a mortal king who, for the sake of victory in war, spends all his treasures,

for in normal years, not only does he not use them for anything, but they are hidden and sealed from the eye of any beholder,

and specifically at the time of war, not only does he open all the treasures,

but moreover, he spends them without any measure or limit, and gives them to the soldiers in order to win the war.

And the analogy for this Above,

is that there is an aspect of a treasure that is hidden and sealed from the eye of any beholder,

"No eye has seen, O G-d, besides You,"

and in order to win the war against the evil inclination,

the service of It'kafya,

they also give this treasure,

and in a manner of squandering,

and the giving of the treasure is specifically to the simple soldiers,

for since their service is with self-sacrifice beyond the measure and limit of intellect, therefore the giving of the treasure to them is also in a manner of squandering beyond all measure and limit.

Based on this, one can understand why they will mention the Exodus from Egypt even in the future,

even though the revelations of the future are more elevated

(wondrous)

than the revelations that were in the Exodus from Egypt,

for since the drawing down of the aspect of the treasure is specifically for the sake of victory in war,

and in the future there will be no war with the evil inclination, for "the spirit of impurity I will remove from the earth,"

therefore,

they will mention the Exodus from Egypt even then,

in order that there will also be the advantage of It'kafya,

the drawing down of the aspect of the treasure.

And this drawing down will also be in ultimate revelation then

(like all matters of the future),

and "your Teacher will no longer be hidden."

7)

And this is "As in the days of your exodus from the land of Egypt, I will show him wonders,"

that in the future redemption there will be both advantages,

the advantage of It'kafya,

"As in the days of your exodus from the land of Egypt,"

and the advantage of It'hapcha,

"I will show him wonders."

For through our deeds and service during the time of exile,

the general service of the time of exile being in a manner of self-sacrifice beyond measure and limit,

for in the time of exile, and especially in the footsteps of Moshiach, there are obstacles and hindrances and many trials,

even to the trial of not being ashamed before people who mock him,

and nevertheless, they pay no attention to all the hindrances,

and they study Torah and fulfill mitzvos without any calculations,

to the extent that even "the empty ones among you are full of mitzvos like a pomegranate,"

meaning not only do they fulfill mitzvos, but they are full of mitzvos,

behold, through this they leave exile with great wealth of mitzvos and great wealth of Torah

[for Torah study is also a mitzvah,

and moreover,

it is equivalent to all the mitzvos],

and since this

(the great wealth of Torah and mitzvos)

adds to merit, it also adds haste to "I will hasten it,"

and in a manner of "behold, with the clouds of heaven,"

that very soon there will be the true and complete redemption,

and in a manner of "As in the days of your exodus from the land of Egypt, I will show him wonders," meaning there will be both advantages.

For since the redemption comes through our deeds and service during the time of exile,

and especially in the footsteps of Moshiach,

therefore it will be "As in the days of your exodus from the land of Egypt,"

the advantage of It'kafya,

and together with this there will also be "I will show him wonders,"

wonders even relative to the wonders

(signs and wonders)

that were in the Exodus from Egypt,

including also the wonders that were at the time of the Splitting of the Sea of Reeds,

for although at the Splitting of the Sea there were most elevated revelations,

as "each one pointed with his finger and said, 'This is my G-d, and I will glorify Him,'"

to the extent that "a maidservant saw at the sea what the prophets did not see,"

nevertheless, all this was at the sea,

clothed in the aspect of Malchus

[similar to the revelation of the Exodus from Egypt

(before the Splitting of the Sea)

which was "on the opening"],

and also the revelation of the Splitting of the Sea was only temporary,

for the revelation then was from Above, and the lower realm had no vessel for it,

in general, it is a matter of It'kafya and not It'hapcha

[similar to the Exodus from Egypt, which was in a manner of "for the people fled"].

Because this did not come from the service of the lower realm.

However, in the future there will be "I will show him wonders,"

wonders even relative to the wonders that were in the Exodus from Egypt and the Splitting of the Sea,

that the revelation will be without any garment and also from the side of the lower realm,

and together with this there will also be the advantage of "As in the days of your exodus from the land of Egypt,"

speedily in our days, literally,

with the coming of Moshiach our righteous one.