English translation — מאמר כימי צאתך תשל"ט

With the help of Heaven.

Acharon Shel Pesach 5739*

"As the days of your going out from the land of Egypt, I will show him wonders."

And the Rebbe, my father-in-law, the Rebbe, brings in his maamar beginning with the words "This"

the precise point of the Zohar

regarding that which is stated "as the days" in the plural,

[for] the Exodus from Egypt was in one day

(in one moment they went out),

and likewise regarding the remembrance of the redemption from Egypt it is written

"in order that you remember the day of your going out from the land of Egypt"

(day, in the singular),

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

And he explains,

that all the days from the time of the Exodus from Egypt until the future redemption are "days of your going out from the land of Egypt,"

therefore it says "as the days" in the plural.

And it can be said,

that what is said in the maamar, that all the days from the time of the Exodus from Egypt until the future redemption are "days of your going out from the land of Egypt,"

is

because Egypt is

from the term "straits" and "boundary,"

and the concept of the Exodus from Egypt is the departure from all straits and boundaries,

even from the most sublime straits and limitations.

And this is that all these days are "days of your going out from the land of Egypt,"

that on each and every day one goes out from more sublime straits and boundaries,

until they come to the true and complete redemption through our righteous Moshiach,

for then there will be the departure from all straits and limitations,

even from the most sublime.

For regarding Moshiach it is written

"the breaker has gone up before them,"

breaking through all barriers, measures, and limitations.

2)

And he continues in the maamar,

that "I will show him wonders" refers to the revelation of the future redemption,

that the future redemption will also be on this level

except that it is on a more sublime level.

And it can be said,

that this continuation in the maamar, that "I will show him wonders" refers to the revelation of the future redemption,

is in order to explain

(more)

the reason for that which is stated in this verse "as the days of your going out from the land of Egypt"

("as the days" in the plural),

even though regarding the obligation to remember the redemption from Egypt it is written "in order that you remember the day of your going out from the land of Egypt"

("day" in the singular).

Because since it speaks of the future redemption

("I will show him wonders"),

for then there will be the perfection of the Exodus from Egypt,

the departure from all straits and limitations

(even from the most sublime straits and limitations),

and in order to come to this revelation it is through the service of the Exodus from Egypt that is on each and every day,

that on each and every day one goes out from more sublime straits

(as above),

therefore it says "as the days" in the plural.

For the concept of the Exodus from Egypt through which they will come to the future redemption is the departure from Egypt the first time

(in one day)

[for this too pertains to the future redemption,

and as it is stated in the maamar

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

(from the exiles after the exile of Egypt),

also for the future redemption],

and the departure from the straits and limitations after the departure from Egypt

(in its simple sense),

that each day one goes out from more sublime straits,

until through all this they will reach the future redemption, when there will be the Exodus from Egypt in its ultimate perfection,

the departure from all straits and limitations.

And so it is found,

that this which is in the verse "in order that you remember the day of your departure from the land of Egypt all the days of your life,"

from which we learn the obligation of remembering the Exodus from Egypt every day

(by day and by night)12,

it is written "the day of your departure from the land of Egypt"

("day" in the singular),

it is,

because the matter of the Exodus from Egypt every day is

(primarily)

the departure from the constraints of the side of impurity13,

and in general it is the departure from the constraints and limitations that prevent and hinder the study of Torah and the fulfillment of the commandments,

and this relates to "the day of your departure from the land of Egypt"

("day" in the singular),

for in the Exodus from Egypt,

by means of Israel becoming servants of G-d

(and not servants of Pharaoh)14,

the power was given15

to each and every Jew that regarding Torah and commandments he will be freed from all worldly matters,

including also the matters of exile16,

since the prior documents are nullified17.

And in the verse "as the days of your departure from the land of Egypt I will show him wonders," it is written "days" in the plural,

because in order to reach the revelation of the future redemption,

"I will show him wonders,"

since the revelations of the future redemption will be wonders even relative to the revelation of the Exodus from Egypt18,

there must also be a departure from the constraints and limitations of holiness,

and within this itself—each and every day,

a departure from higher constraints,

therefore it says "days" in the plural.

3)

And now, from the above

(that the service of the Exodus from Egypt each day is in a more elevated manner)

it is understood,

that during the time of exile,

the departure from constraints and limitations is from higher constraints than the departure from constraints that was during the time of the Holy Temple.

And within the exile itself,

in the generations of the heels of Mashiach,

and particularly in the last generation,

the departure from constraints is from even higher constraints.

For in addition to this,

that each and every day more sparks and more sparks are refined,

and by this they draw closer to the coming of Mashiach19,

behold also the matter of the Exodus from Egypt,

the departure from constraints and limitations,

each day is in a more elevated manner.

And through the service of the Exodus from Egypt in the last days before the coming of Mashiach,

when the departure from Egypt in these days is also from the most elevated constraints,

they will merit very soon the future redemption, when there will be a departure from all constraints and limitations.

And the explanation of the matter

(that the revelation of the future redemption will be

(primarily)

through the service at the conclusion of the time of exile)

will be understood by prefacing the explanation of this, that in the future redemption there will be a departure from all constraints and limitations,

even from the most elevated constraints and limitations.

And the matter is,

as explained in the maamar20,

that all the worlds

(even the most elevated worlds)

are called by the name Mitzrayim,

because they are of the category of constraint and concealment.

And this is, that this that the worlds are called by the name Mitzrayim is due to two reasons.

On the one hand, because they are in limitation,

Mitzrayim from the term "meitzar" (strait) and boundary,

and also on the other hand, because their coming into being is through the concealment of the light,

as is known21

that the concealment of the first contraction

(through which a place was made for the existence of the worlds)

is a contraction in the manner of removal,

that the light was completely concealed,

similar to22

Egypt of the side of impurity

(Egypt in its simple sense)

which is concealment and hiding.

And it can be said,

that this is what is continued in the maamar23,

that in "olam" there are three matters.

"Olam" in its simple sense, which indicates place and time24,

and "olam" from the term "helem" (concealment)25

(its matter being hiding26),

and "olam" from the term "elem" (youth)27

whose meaning is youth and strength.

And he explains the connection of the three interpretations,

that the concealment and hiding of "olam"

(time and place)

is with great intensity.

For it can be said,

that this that he brings here not only the interpretation of "olam" in its simple sense

(place and time)

but also the interpretations that "olam" is from the term "helem" and from the term "elem,"

it is,

because "olam" in its simple sense,

place and time

(the matter of limitation),

is an explanation only of this, that worlds are Mitzrayim from the term "meitzar" and boundary,

and in order to also explain the constraint and concealment in the worlds

(and even that it is similar to the concealment and hiding of Egypt in its simple sense28),

he also brings the interpretations that "olam" is from the term "helem" and from the term "elem,"

that the concealment and hiding of "olam" is with great intensity.

4)

And he continues in the maamar,

that the coming into being of the worlds is from the light of the line (kav).

For from the light that preceded the tzimtzum (constriction), it was impossible for the worlds to come into being

(as they are now),

because the worlds are in the category of above and below

[for this is the definition of "world" (olam) as place,

for the concept of place in spirituality is above and below],

and the light before the tzimtzum had no beginning, end, above, or below.

And also,

because the totality of the light before the tzimtzum is light that is included in His Essence (Atzmus),

and light that is included in the Luminary (Maor) is in a state of ultimate nullification, to the point that it is not even called by the name "light" at all,

and consequently it cannot be a source for the worlds,

for in order to be a source for something, the source must have some form of existence.

And specifically through the light of the line (kav),

which, by being drawn down through the tzimtzum, is in the category of existence of light,

and it has above and below,

specifically through it does the coming into being of the worlds occur.

And it can be said,

that these two aspects in the line are analogous to the two aspects mentioned above in the world.

For the above and below in the line is analogous to the boundary of the world,

and that the line is an existence of light

(which is not in a state of ultimate nullification)

is analogous to the concealment and hiding of the world

(the cause of the yeshus (selfhood) within it).

And based on the above, that the worlds are called by the name "Mitzrayim" because they are in the category of constriction (meitzar) and concealment

(these two aspects),

it can be said,

that the line is also included in the category of Mitzrayim,

and the true essence of the concept of Yetzias Mitzrayim (the Exodus from Egypt),

the departure from all constrictions and limitations,

is through the revelation of the Essence (Atzmus) of the Ein Sof that preceded the tzimtzum.

And this is that in the future redemption there will be the perfection of Yetzias Mitzrayim

(the departure from all constrictions and limitations),

for then there will be a revelation of the light that preceded the tzimtzum,

and within this itself—a revelation of the light that is beyond and above (b'li gvul) the light that relates to the worlds,

and even to the revelation of the Essence (Atzmus).

5)

And behold, that in the future to come there will be the departure from all constrictions and limitations,

this applies to all matters.

For all matters of the future to come will be incomparable relative to how they are now.

Both regarding the world,

for then there will be new heavens and a new earth

(a new world),

and regarding the Torah

[through which the world was created,

"He looked into the Torah and created the world"],

for in the future to come there will be "a new Torah from Me shall go forth,"

and regarding the drawing down and revelation of G-dliness,

for the revelation of G-dliness that will be in the future to come is a new revelation, incomparably higher than the revelation of the present,

for all present revelations are from the externality of Atik, and in the future to come there will be the revelation of the innerness of Atik.

And this is that the future redemption will be primarily through the service (avodah) at the conclusion of the time of exile,

for since all matters of the future to come will be new matters,

therefore,

also the service through which these matters are drawn down must be a new service,

as will be explained below.

And the explanation is,

that in the time of the Holy Temple,

when there was a revelation of G-dliness,

"ten miracles were performed for our forefathers in the Holy Temple,"

miracles that were visible to physical sight, to the extent that some of them were also seen by the ignorant,

the service of fulfilling the Torah and mitzvos was according to reason and intellect.

And even though then too there was the commandment

"And you shall love... with all your heart, with all your soul, and with all your might,"

nevertheless,

since they then saw a tangible revelation of G-dliness,

even in the self-sacrifice (mesiras nefesh) that existed then,

there was measurement and limitation of reason and intellect.

And likewise in the time of exile, when the darkness was not so intense.

However, in the generation of the heels of Moshiach (ikvesa d'meshicha),

when each day the darkness intensifies,

and there are many trials,

and particularly the trial of "not being ashamed before those who mock,"

and all the more so when the mockers are lowly and empty people,

which is very difficult to bear,

behold, that one stands in these trials,

this is a service of self-sacrifice (mesiras nefesh) that is above measurement and limitation.

And this is that the service in the generation of the heels of Moshiach,

and in this very generation—at the conclusion of the time of exile,

is loftier

(in this aspect)

than the services that were until now,

and in an incomparable manner,

to the point that it is a new service,

for the matters of service of previous generations

had some connection to reason and intellect

(measurement and limitation of revealed faculties),

whereas the service at the conclusion of the time of exile is the service of self-sacrifice (mesiras nefesh) that stems from the innerness of the soul.

And through the service during the time of exile in general,

and in particular through the service at the conclusion of the exile,

that the service then is from the aspect of the innermost dimension of the soul,

through this they draw down the innermost dimension from above,

and up to the innermost dimension of Atik,

and through this there will be a renewal also in the Torah

(“A new Torah from Me shall go forth”),

that there will be drawn into it from the Giver of the Torah in a new manner.

[And it may be said,

that even this matter is accomplished through the service at the conclusion of the exile,

for when the service is in the manner of self-sacrifice (mesirut nefesh), then the study of Torah is for its own sake (lishmah).

And through this there is also a renewal in creation

(“He looked into the Torah and created the world”)

so that there will be new heavens and a new earth.

And may it be His will,

that all this will be very soon,

that through our deeds and our service

now we will go very soon to greet Moshiach our righteous one,

for then it will be fulfilled in actual reality: “As in the days of your going out from the land of Egypt, I will show him wonders,”

and we will be redeemed immediately.