English translation — פקודי ב

A.

The conclusion and seal of the book of Shemot is "in all their journeys."

And since the subject of this book is,

as the Midrash ¹

says,

"that Israel went out from darkness to light,"

it is understandable that the matter of the going out from darkness to light is expressed <b>primarily</b> in the words "in all their journeys,"

for "everything follows the conclusion" ².

One must understand: What is the connection between "in all their journeys" and the going out from darkness to light?

Also one must understand the statement of the aforementioned Midrash: At the beginning of the book it is related <b></b>

(not how the Jews <b>went out</b> from exile,

but <b>the opposite)</b>

"those coming to Egypt,"

how the children of Israel <b>came</b> into exile³.

So how does the Midrash characterize the <b>entire</b> book ⁴

as one whose subject is "that Israel <b>went out</b> from darkness to light"?

2.

This will be understood by prefacing the simple explanation of "in all their journeys",

that "their journeys" here means

(not their travels,

but)

the places where they rested,

their <b>encampments</b>⁵

and the expression "their journeys" is as Rashi explains: "Because from the place of the encampment they returned and traveled, therefore all of them are called journeys".

Then in this it is not understood: Regarding the encampments in the desert the Gemara says⁶

"Since it is written⁷

by the word of the Lord they encamped and by the word of the Lord they traveled, it is as if they were <b>fixed</b>".

Now, how does the verse call the places of the encampment by the name "journeys" because "from the place of the encampment they returned and traveled",

when their encampment was in a manner of "permanence"?

One must say,

that that which the verse calls the encampments by the name "journeys",

it is

(not because it has something missing in the encampments,

from the aspect that they were temporary or the like,

but on the contrary)

because each encampment was an introduction to the "journey" that after it,

and consequently the encampments possessed within themselves

(not only the quality of encampment in a manner of "permanence",

but)

also the quality of "journeys".

Gimmel.

Is the explanation in this:

already spoken several times ⁸

that Jews are not a means to carry out an intention whose purpose consists in something else,

but the purpose is in them themselves*⁸

and it was created only "for the sake of Israel and for the sake of the Torah"⁹].

from this it is understandable,

that likewise it is also regarding the ascents that Jews ascend,

as it is written "they go from strength to strength"¹⁰,

that is: although every level is an introduction and preparation for a higher level that the Jew will reach later,

it is however not in a manner that the lower level is

(only)

a servant to an <b>other </b>matter,

but that in this itself consists <b>its </b>purpose:

The clarification and refinement that Jews do in the matters of the &lt;b&gt;world&lt;/b&gt;

and even when they make from the physical things themselves a mitzvah&lt;sup&gt;11&lt;/sup&gt;],

is only from now onward.

The entire world &lt;b&gt;was&lt;/b&gt; created &lt;b&gt;from the outset&lt;/b&gt;&lt;sup&gt;12&lt;/sup&gt;

&lt;b&gt; &lt;/b&gt;only in order that Jews should make from it a dwelling place for Him, blessed be He — but since the world is only a means as above&lt;sup&gt;13&lt;/sup&gt;,

it follows automatically,

that the

(time and)

state in which the physical thing was before the clarification,

is no more than a preparation for the clarification,

similar to how one matter is a preparation for a &lt;b&gt;second&lt;/b&gt; matter;

But not so Jews,

since the purpose is in them themselves

(in &lt;b&gt;all&lt;/b&gt; their matters&lt;sup&gt;14&lt;/sup&gt;),

is through the progression "from level to level",

when the lower level brings to the higher level,

its very purpose is completed,

e.

that the previous state itself becomes elevated into the higher level.

i.

4.

And this is the explanation in that which the encampment places of Jews have

(not only their own virtue,

but)

also the virtue of the ,

"journeys",

because through &lt;b&gt;that &lt;/b&gt;which "from the place of encampment they returned and journeyed",

they themselves were elevated in the matter of the "journeys"&lt;sup&gt;15&lt;/sup&gt;.

And although the ascent

(in actuality)

comes only at the time of the journey which is &lt;b&gt;after &lt;/b&gt;the encampment,

however since the intention of the encampment from the outset is

(also)

for the sake of the journey after it,

is &lt;b&gt;in inwardness and in concealment &lt;/b&gt;it is already also earlier a &lt;b&gt;journey.&lt;/b&gt;

5.

On the verse "These are the journeys of the children of Israel who went out from the land of Egypt",

the Alter Rebbe explains¹⁶,

that that which it says "journeys" in the plural,

which means,

that with each of the 42 journeys they "went out from the land of Egypt" — although from Egypt physically they went out immediately with the first journey,

from Rameses to Sukkot — it is therefore because as long as they had not yet come to the Jordan of Jericho, they were still always in the category of "Egypt" from the term strait and boundary,

and with each journey there was a matter of "the exodus from Egypt".

From this it is understood,

that the difference between the "journeys" and "encampments" is analogous to the difference between the exile of Egypt and the exodus from Egypt:

During the journeys,

since they became closer

(also in place)

to the Jordan of Jericho,

they held in <b>going out</b> from "Mitzrayim" — redemption; and during the encampments,

when they stayed in one place and did not go in the direction of the Jordan of Jericho,

although also then they became closer with every moment

(in time)

closer]

to the Jordan of Jericho — but the matter of the encampment itself is a movement of <b>stopping</b> oneself ¹⁷

(this moment)

from going out of

(Mitzrayim)

desert,

and therefore it points to the matter of <b>exile.</b>

6.

From this it is understood,

that by what the verse calls the "encampments" by the name "their journeys",

it indicates,

that the matter of redemption which exists also during the time of the encampment — is not only because of the fact that with every moment one becomes closer to the Jordan of Jericho,

to the <b>redemption and going out</b> from the desert,

but also because of the matter of the encampment — the exile itself.

Because since the intention of "our exile from our land" is because of the sublime revelations that will be in the future redemption

(which one cannot attain through another manner),

so although regarding the exile itself it is merely a preparation for the redemption

(as one matter is a preparation for a second matter),

but regarding Jews — the "exile" itself

(in inwardness and concealment)

is a matter of redemption,

and as above section 4.

7.

Based on the above one will also understand how the words "in all their journeys" are the seal and summary of the entire book "And these are the names of the children of Israel" — which comes after the book of Genesis where it is told about the Patriarchs ¹⁸

The Patriarchs were <b>higher</b> than the world ¹⁹

(language ²⁰

concealment),

and because the intention is a dwelling place <b>in the lower realms,</b>

therefore the "deeds of the Patriarchs"

(only "fragrances" ²¹

and)

only a "sign"

(and preparation)

for the children²²,

that they,

the children specifically carried out this intention.

And this is the continuation of the stories and events that are told in the book of Exodus:

At the beginning of the book it is told about the &lt;b&gt;descent downward: &lt;/b&gt;how the &lt;b&gt;"Children of &lt;/b&gt;Israel" &lt;sup&gt;23&lt;/sup&gt;

came to Egypt and about the darkness of the exile; and afterwards it is told about the drawing down of Divinity that was drawn down below through the Exodus from Egypt; later — through the Giving of the Torah&lt;sup&gt;24&lt;/sup&gt;

; and then — through the establishment of the Tabernacle&lt;sup&gt;25&lt;/sup&gt;.

So after the verse tells about the &lt;b&gt;purpose &lt;/b&gt;of the elevation&lt;sup&gt;26&lt;/sup&gt;

— "And the glory of the Lord filled the Tabernacle",

he warns immediately with the words "in all their journeys",

that

(also "the place of their encampment" — is called "journey",

so)

this elevation began

(in inwardness)

already in the time of "those who came to Egypt"&lt;sup&gt;27&lt;/sup&gt;,

because also &lt;b&gt;its &lt;/b&gt;matter is — "that they went out from darkness to light".

(From the sicha of Shabbos Parshas Pekudei 5730.

And more)