030 - אחרון של פסח ה'תשל"ט - כימי צאתך מארץ מצרים אראנו נפלאות

 

We'll do a review in my Momorei Melukat, and this is in Cheilek Gimmel, and this is the 30th Maamar. It's a Maamar that is "כימי צאתך מארץ מצרים אראנו נפלאות" which the Rebbe said on Acharon Shel Pesach in 5739. It was later on published in a kuntres, in a booklet for Acharon Shel Pesach 5749, ten years later. And that was printed for the later days of Pesach, and the date the Rebbe—erev chag hapesach 5749 is the date when they published it in honor for that Acharon Shel Pesach of 5749. So we'll do the Maamar inside. B'syata d'shmaya, Acharon Shel Pesach 5739.

So the Rebbe brings down the pasuk over here from Micha. In the pasuk it says "כימי צאתך מארץ מצרים אראנו נפלאות." We're talking over here in the era of the future redemption, in the era of Moshiach. And the pasuk in Micha says that just like the days when you left Egypt you experienced wonders, the exodus of Egypt was associated with great miracles, great wonders, so the pasuk is saying on the days of Moshiach that just like in the days of tseitcha me'eretz mitzrayim when you went out of Egypt, the same thing like then, ar'enu niflaos, I will show him, the Jewish people, I will show them wonders, that they are also going to experience great wonders when the future redemption, the geulah ha'asida, as Hashem showed us in the days when we went out of Egypt.

So the question here from the Zohar is that why are we saying here a plural, "כימי," like the days? The exodus of Egypt didn't take days, it took one day, on the 15th of Nissan the Jewish people left Mitzrayim and that was it. Why does it use here the terminology, the pasuk says "כימי," like the days? Umva'er k'vod kedushas mori v'chami admu"r b'maamaro d'va hamaschil zeh... My father-in-law, the Rebbe, says the Rebbe in the Maamar, brings down in his Maamar that opened up with the same saying of "כימי צאתך מארץ מצרים," and that was in the year of 5708 when the Frierdiker Rebbe said this Maamar. So he opens up, he brings down in the Maamar the diyuk hazohar, the question that the Zohar asks on this pasuk, b'zeh shene'emar 'ki yimei' lashon rabim, why does it say "like the days" in a plural? Harei yetzias mitzrayim hoysah b'yom echad, the exodus of Egypt was in one day, k'd'amar b'chad zimna nafku, that's the lashon of the Zohar, they went out at one time, it wasn't days, it was all in one day. And there's actually evidence from a pasuk itself, the pasuk itself when it talks about remembering the exodus, it specifically uses the lashon singular "et yom tzeitcha," not days. So the Torah itself doesn't refer to it in another pasuk as days. B'zkiras galus mitzrayim, so in the Torah when the Torah says to remember the redemption of Mitzrayim, kasuv, the pasuk says "l'maan tizkor et yom tzeitcha me'eretz mitzrayim," "yom" lashon yachid, it uses "yom" in a singular way. Ul'chen l'mah ne'emar kan 'ki yimei' lashon rabim? So why does it say over here "like the days" in a plural?

So first of all, the fact is that it was one day, that's the first question. And the second question is even the pasuk when referencing the exodus of Egypt references it as one day that you went out of Egypt. So why does the pasuk use the lashon "ki yimei" lashon rabim? So umva'er, so the explanation that the Rebbe, the Frierdiker Rebbe gives in that Maamar is really while the day of the physical exodus was takeh one day, but yet that did not complete the task of exodus of Egypt in the spiritual sense. In the spiritual sense, the exodus of Egypt takes place continuously every single day until the geulah ha'asida. To go out of Egypt means to go out of boundaries, to go out of limitation. We have boundaries and limitations every single day. Until we come to the final redemption when we'll get rid of all boundaries and all limitation. So therefore it is "ki yimei." The Rebbe is going to explain a little bit later on in one aspect it is a plural and in another aspect it is one day. In some sense there is one day that we went out of Mitzrayim, and in another sense in the spiritual sense we're going out every day of Mitzrayim. We'll see this a little bit later, but right now the answer is that he says umva'er shekol hayamim, that all the days mehazman d'yetzias mitzrayim ad hageulah ha'asida hem yimei tzeitcha me'eretz mitzrayim, until the future redemptions are days that we're going out of Mitzrayim. It's a continuous process. L'chen omer 'ki yimei' lashon rabim, and that's why he says "like the days" in a plural because we're always going out of Mitzrayim.

So now the Rebbe interjects with v'yesh lomar. Whenever the Rebbe brings down the Maamar and he wants to add explanation, articulate, gives insight, the Rebbe explains the Maamar in his own broader way so it's more to understand what he says because what does it mean that the Frierdiker Rebbe says that we're going out of Mitzrayim all days? It's not articulated, explained what does that mean. The Rebbe is going to explain that going out of Mitzrayim, besides the physical going out of Mitzrayim, represents going out of boundaries and limitation. And there is always continuously boundaries and limitation. If we go out of one boundary and one limitation, then we have to grow even higher, go out from the next, because the exodus of the previous boundaries is right now the exile or right now the limitation on the next day and therefore we have to go out until we will reach the ultimate redemption when we'll go out of all boundaries. So he says v'yesh lomar, so we can say the Rebbe explains, mah shekasuv b'hamaamar shekol hayamim ha'eileh mehazman d'yetzias mitzrayim ad geulah ha'asida hem yimei tzeitcha me'eretz mitzrayim, this that the Maamar writes that all these days from the time of the exodus of Egypt until the future redemption are days that you're going out of Mitzrayim... why? Why are we always going out of Mitzrayim? What's the explanation? So he explains it, ki mitzrayim hu milashon meitzar ugvul. The word "Mitzrayim"—it was a place, of course, Mitzrayim, but what is the meaning of the word? Meitzar means a boundary. You know, meitzarim is the boundaries around a property are called the meitzar. Meitzar are boundaries. They define. That comes from the lashon of meitzar ugvul, that's the end of the territory, that's limitation, that's where it is. That is the idea of Mitzrayim. V'inyan yetzias mitzrayim hu hiyetzia mikol hameitzarim v'hagvulim, what is the idea of going out of Egypt? Is going out of all boundaries and all limitation, go out of the boundaries, yetzias mitzrayim, to go out the boundaries. Gam mehameitzarim v'hagvulim hachini'alim, even from the very great boundaries. Sometimes it's limitation... a person for example, just to demonstrate, let's say a person learns two blatt Gemara, or he learns one Maamar Chassidus. It's a limitation. He only does one Maamar. He only does two blatt. To go out of that limitation means to start learning three blatt. To go out of the limitation start learning a second Maamar. Basically those are pretty lofty boundaries—two blatt Gemara, a Maamar—it's pretty... but it's still a boundary. So to go out of Mitzrayim means any boundaries, even great boundaries. And the Rebbe later on in the Maamar will takeh explain there are two things: there are to go out of the boundaries to fight against negativity or the yetzer hara who's trying to stop us from doing Torah and mitzvos. That's not... that a very simple boundary. But here we're talking about even if it's kedusha-dike boundaries. It's a high-level boundaries and yet that's a boundary. So we have to continuously go out from all of our boundaries and all of our limitation. Gam mehameitzarim v'hagvulim hachini'alim, even from the greatest and highest boundaries and limitation. V'zehu shekol hayamim ha'eileh hem yimei tzeitcha me'eretz mitzrayim, and this is that we say that all these days are days of your exodus from Egypt. We're saying that all days, every day is exodus of Egypt. Sheb'chol yom vayom yotzim mimeitzarim ugvulim ni'alim yoser, that every day and day we go out from boundaries and limitations that are greater... yesterday's level we even go out that today we go out of that boundaries. V'ad sheboim lageulah ha'amitis v'hashleimah al yedei Moshiach Tzidkeinu, till we come to the true and complete redemption through our righteous Moshiach. She'az tihyeh hiyetzia mikol hameitzarim v'hagvulim, then we'll exit all boundaries and all limitations, we'll be totally boundless, boundary-less, and no limitation. Gam hachini'alim, also from the greatest will be exiting that boundaries. And as we will see later on that even with boundaries that limit us because of the world that the Eibeshter created in an oyfen from the kav, the level of gvul that the Eibeshter made the world, that's also a boundary. But by Moshiach there will be the revelation of sovev kol almin which is beyond any limitations, is not going to be the even the highest limitation. B'moshiach kasiv, now the Rebbe brings the verse, by Moshiach it's written "ala haporeitz lifneinu." About Moshiach, "the one who bursts, breaches through, goes up in front of us." Moshiach is considered, is called the one who breaches through and goes through. Pritzas kol hagedarim v'hamedidos v'hagvulos, that is breaching through all the limitations, all the boundaries, all the limitations and all the measured. And that's why we're saying every day we're going out of Mitzrayim because until we come to Moshiach Tzidkeinu, we're still in Mitzrayim, we still have boundaries, we still have limitations. They may be holy boundaries, they may be high levels, chini'alim, greatest, but it's still a boundary. Only by Moshiach Tzidkeinu which the pasuk says "haporeitz", he will burst through, there will be no more limitations. And that's why until Moshiach comes, it's still yetzias mitzrayim because there's still boundaries to break through.

Umamshich b'hamaamar, so he continues in the Maamar, "ar'enu niflaos", the pasuk that says I will show you niflaos, k'i al hagiluy d'geulah ha'asida, that is referencing the revelation of the geulah ha'asida. That in the future redemption the Eibeshter will show us miracles just like we went out meitzarim ugvulim, as in the exodus of Mitzrayim in which we left this limitation. Shegeulah ha'asida tihyeh gam ken b'madreigah zu, that the future redemption is going to be on the same level... the Rebbe points out in the ho'oro which means it's going to be leaving limitations just like the yetzias mitzrayim is leaving limitations. In the geulah ha'asida will leave also limitations, but on a much higher level. Ella shehi b'madreigah ni'ala yoser, but it's on a higher level of the going out of the limitation, go out of the ultimate revelations. So the Rebbe wants to explain now what is the Rebbe's intent by bringing down that "ar'enu niflaos" is the geulah ha'asida. The Rebbe was asking in the beginning why is "ki yimei" lashon rabim. The Rebbe explains that the Frierdiker Rebbe wants to explain why do we need all these days and why does the pasuk tell us "ki yimei ar'enu niflaos" that that's the way it's going to be when Moshiach will come, the geulah ha'asida is also going out of limitation. The Rebbe explains what the Frierdiker Rebbe is trying to explain why do we need all these days? Because since the geulah ha'asida is also conceptually the same idea of geulas mitzrayim which is going out of limitations, and ultimately the ultimate going out of limitation is geulah ha'asida, and therefore we need this "ki yimei" all these days leading up to the geulah ha'asida in order to bring about that real exodus, yetzias mitzrayim that takes place geulah ha'asida. And the Rebbe says there's two parts to it. There is the part that "yom tzeitcha", the one day, which means we went out of Egypt literally that took place in one day. As the Rebbe will explain, that's important in order to get to geulah ha'asida, we need also that one day because it started the idea, yetzias mitzrayim started the idea of exodus. Before that there was no exodus. So even the highest level of yetzias mitzrayim is still associated with that one day which was the psicha, the opening of yetzias mitzrayim. So there is one thing when they literally went out of Mitzrayim which started a process of exodus. And then we have a continuous process "ki yimei" every day going out from new boundaries, and that prepares us for the ultimate "ar'enu niflaos" of the geulah ha'asida. And as the Rebbe will explain in more details that the exodus of Egypt in one day is exiting negativity, which means once we left Mitzrayim that one day, we can no longer be slaves to anybody else, only to Hakadosh Baruch Hu. We don't have any more limitations on our Torah and mitzvos, somebody to interfere, somebody to set boundaries—that took place in one day. In the one day after we left Egypt, that opening of the exile, the Eibeshter took us and made us His people, and the Eibeshter said "shtari kodem", "I come first", and therefore we can never ever be enslaved as it relates to matters of Torah mitzvos. However, within kedusha we're still limited. So in kedusha we have to keep on growing. And that's the "ki yimei" in order to get to yemos ha'moshiach. Let's look inside. V'yesh lomar d'zeh shemamshich b'hamaamar she'ar'enu niflaos k'i al hagiluy d'geulah ha'asida... we can say this that the Maamar continues, that I will show you wonders refers to the revelation of geulah ha'asida. How does that connect with "ki yimei tzeitcha" that the Rebbe talked before, why is it a plural? Uchdei l'va'er yoser hatam l'zeh shene'emar b'pasuk zeh 'ki yimei tzeitcha me'eretz mitzrayim', 'ki yimei' lashon rabim... that is in order to explain more the reason why in this pasuk it says "like the days" when you went out of Mitzrayim in a lashon rabim. Af shebehachiyuv d'zkiras geulas mitzrayim kasiv 'l'maan tizkor et yom tzeitcha me'eretz mitzrayim', 'yom' lashon yachid... notwithstanding we find when we mention the redemption of Mitzrayim "l'maan tizkor et yom tzeitcha me'eretz mitzrayim", we find "yom lashon yachid" of the day. So while the Rebbe explained before that every day we're going out of Mitzrayim, but we didn't explain why does the pasuk only refer to it to "yom" and not the "yimei". So we still need to understand this. And that's why the Rebbe is going on to tell us that this is geulah ha'asida. How does he explain? Ki mikeivan shemedaber b'geulah ha'asida 'ar'enu niflaos', since what we're discussing here is the future redemption in which the Eibeshter is going to show "ar'enu", I will show them the niflaos. She'az tihyeh hashleimus d'yetzias mitzrayim, that's when the completeness of the exodus of Egypt is going to be. Hayetzia mikol hameitzarim v'hagvulim, the exodus of all limitations, all boundaries and all limitations. Gam mehameitzarim v'hagvulim hachini'alim, also from the boundaries and limitations that are elevated. Which means by Moshiach the geulah ha'asida will take us out of all boundaries. So the Rebbe is trying to explain what we're talking about here is not just going out, going out to the highest level. How do we go out to this highest level that we're talking about over here? Uchdei lavo l'giluy zeh hu al yedei ha'avoda d'yetzias mitzrayim sheb'chol yom vayom... in order to reach, to come to that revelation, that is through the service of yetzias mitzrayim every day. We need "ki yimei". We need the plural. We need to every day because we're talking about the going out in the highest level of any boundaries, of any limitations. Sheb'chol yom vayom yotzim mimeitzarim ni'alim yoser, every day and day we exit boundaries even higher kenal. Ul'chen omer 'ki yimei' lashon rabim, that's why it says "ki yimei" lashon rabim.

And the Rebbe says now that both are true. It's also "yom" and it's also "yimei". "Yimei" is the lead-up, the accumulative that gives, gets us out from Mitzrayim ultimately. But we also need the "yom" that the beginning of the exodus. Ki... hu al yedei ha'avoda sheb'chol yom vayom... ul'chen omer 'ki yimei' lashon rabim. Ki ha'inyan d'yetzias mitzrayim she'al yado yavo'u l'geulah ha'asida... how are we going to... the idea of yetzias mitzrayim when we went out of Egypt, through which we're going to come to the geulah ha'asida... has two parts of it. Hu hayetzia mi'mitzrayim b'pa'am harishonah b'yom echad... it is how are we going to come to the geulah ha'asida is first of all we went out of Mitzrayim the very first time was in one day. That was the way it took place—one day we went out of Egypt. It's not only that the cumulative "ki yimei" which is important to get to Mitzrayim—even that one day that we went out is also important as the Rebbe says in the brackets, explaining it. Shegam zeh nogei'a l'geulah ha'asida, that one day is also important to geulah ha'asida. Not only the "ki yimei" every day that we go out of Mitzrayim, but just that first day is important. Why? Uchmoshekasuv b'hamaamar, like the Maamar says, the Maamar from the Frierdiker Rebbe, shebegeulas mitzrayim nischadesh klalus inyan hageulah, that in the exodus of Egypt this whole idea of redemption was renewed. That opened up the whole idea of redemption. V'niftach hatzinor al kol hageulos, the pipeline for all redemptions opened up that one time. Meihagaluyos she'achar galus mitzrayim, from the exile that followed galus mitzrayim. Gam al geulah ha'asida, also for the geulah ha'asida. So that one day also had an impact on the geulah ha'asida because it started geulah and from there you can have other geulas. That's the one day. But then we also have the cumulative effect. V'hayetzia mi'mitzrayim v'hagvul she'achar yetzias mitzrayim k'pshuto, then when we go out from the boundaries and the limitation that followed the actually literal exodus of Egypt. Sheb'chol yom yotzim mimeitzarim ni'alim yoser, that in every day we go out from even greater boundaries that are higher boundaries but we go out from them. That is... helps us to come to the geulah ha'asida. V'ad sheyagi'u al yedei kol zeh l'geulah ha'asida, so then through all of the accumulative days that we go out of Mitzrayim, this is going to reach us to the future redemption. She'az tihyeh yetzias mitzrayim b'tachlis hashleimus, then will be the exodus of Egypt in total wholesomeness. Hayetzia mikol hameitzarim v'hagvulim, the exodus of all limitations and all boundaries. Okay.

So now the Rebbe spells it out. The one day exodus gets us out from anything of the other side—we cannot be limited anymore by the yetzer hara or by galus—cannot interfere with our Torah mitzvos. We left Mitzrayim, that's in one day. But then, in order to leave also the spiritual levels, higher levels, that's a continuous process until we come to the yemos hamashiach. V'nimtza, turns out like this. D'zeh sheb'pasuk 'l'maan tizkor et yom tzeitcha me'eretz mitzrayim kol yimei chayecha', this in the pasuk when it says remember "yom tzeitcha"... shemimenu nilmad hachiyuv d'zkiras yetzias mitzrayim b'chol yom, that is the pasuk from which we learn the obligation to remember the exodus of Egypt every day and two times a day, bayom uvalailah, kol yimei chayecha day and night or also l'yemos hamashiach the two opinions. Over sham kasuv 'yom tzeitcha me'eretz mitzrayim' 'yom' lashon yachid. Why does it say there going out "yom lashon yachid"? Hu k'ha'inyan d'yetzias mitzrayim b'chol yom hu b'ikar hayetzia mehameitzarim d'li'umas zeh. We have to remember every day that we went out of Mitzrayim—what kind of a Mitzrayim are we talking mainly? We're not talking about going out of kedusha-dike meitzarim. We're talking about to go out of a Mitzrayim which means of li'umas zeh. B'ikar hayetzia mehameitzarim d'li'umas zeh, it's mainly about leaving and going out of the boundaries of the other side. What does it mean the other side? Those who interfere with mitzvos and Torah, kiyum hatorah v'hamitzvos. Uv'chlalus hu hayetzia mimeitzarim v'hagvulos shemon'im u'me'akvim l'limud hatorah v'kiyum hamitzvos, we have to remember every day to go out of the boundaries and the limitation, those that hold us back, they prevent us and hold us back from studying Torah and kiyum mitzvos. Have to remember every day we have to go out of Mitzrayim, we can't allow for that Mitzrayim to interrupt. V'zeh shayach l'yom tzeitcha me'eretz mitzrayim 'yom' lashon yachid, and that has a connection to one day, "yom" lashon yachid. Why? Because at that one day, the yetzias mitzrayim that when we left Egypt, al yedei she'yisrael na'asu avdei Havayah v'lo avdei paroh, through Jews becoming servants of Hashem and not the servants of Pharaoh, nitan hako'ach l'kol echad v'echad mi'yisrael sheb'nogei'a l'torah u'mitzvos yihyeh meshuchrar mikol inyanei ha'olam, the power was given to each and every one of the Jewish people as it pertains to Torah mitzvos you should be free from all worldly matters. Which means the world... you've gone out of Egypt, you have to remember that you have to leave Egypt every day like in the first day, that you're free. You're no longer an eved of Pharaoh, now you're an eved of Hashem. That's the one day that took place in one day. Kolel gam inyanei hagalus, also the interferences and the distraction of exile, we have to leave it, we have to be free and we have to go out, we cannot allow the galus to interfere. Mikeivan she'shtari kodem, because Hashem says my contract comes first, as we say that you are My slaves, we say that we cannot become a slave to anybody else, and that's what we have to remember every day. As it—the one day—we left Egypt, we're no longer enslaved to Pharaoh, right now we're avdei Hashem. That's the one day that took place in one day. Uv'pasuk 'ki yimei tzeitcha me'eretz mitzrayim ar'enu niflaos' kasiv 'ki yimei' lashon rabim... but in the pasuk "ki yimei" in a plural, why does it say "ki yimei" in a plural? Here we're talking about going out of higher level of kedusha-dike levels of limitation. Uchdei lehagi'a l'giluy d'geulah ha'asida 'ar'enu niflaos', in order to reach the revelation of the future redemption to the level that I will show you miracles, gam lagabei hagiluy d'yetzias mitzrayim, even as miracles relative to the revelation of yetzias mitzrayim... ar'enu niflaos relative to the giluy of yetzias mitzrayim... how we're going to reach that? Tzarich l'hiyos gam hayetzia mehameitzarim v'hagvulos d'kedusha, we have to leave also the boundaries and the limitation of kedusha to reach to the level of geulah ha'asida. Uv'zeh gufa b'chol yom vayom yotzim mimeitzari ni'alim yoser, and in each day and day we exit... not only the geulah ha'asida will bring you to the ultimate, but every day we reach higher levels in yetzias mitzrayim of kedusha until we'll get to the geulah ha'asida. Ul'chen omer 'ki yimei' lashon rabim, that's why it says "like the days", because those are the days that we're going to leave of the—ultimately every day we leave a little bit in kedusha until we got to the ultimate yetzias mitzrayim or yetzias in the le'asid lavo of going out of all kinds of boundaries. Okay.

So now the Rebbe is going to explain now the question... it seems like we're keep on going out of boundaries. But what about the fact that the galus now we're in a lower level than it was in the Beis Hamikdash? And here we're talking about going out of boundaries... and the Rebbe will explain also about the different levels... but the Rebbe explains that the struggles we have now and that we're still sticking to Torah mitzvos is something which is a novel idea which brings us to the novelty of Moshiach as the Rebbe will continue to explain starting with Ois Gimmel.

 

 

 Os Gimmel. Ve-hinei meha-ne'al... from the above. Above that we said that the service that we go out of Mitzrayim on every day is a higher level. Move on. So if we're continuously going on a higher level, so the closer we get to Moshiach, to the Geulah Ha-atida, that means we are at a higher level of exodus of Mitzrayim in anticipation and reaching the level of the Geulah Ha-atida.

 

Muvon, shebizman ha-galus ha-yitzia meha-meitzarim veha-hagbalos... the exodus of the boundaries and limitation they are from higher level of boundaries. Yoser me'asher ha-yitzia meha-meitzarim shehaysa bizman ha-bayis. They are greater and higher, more elevated than the exodus of the Mitzrayim that was in the time of the Beis HaMikdash because we're after the Beis HaMikdash and now we're going out even on a higher level. Ubizman ha-galus gufa ba-doros she-bi'ikvesa de-meshicha... in the generations which are on the heels of Moshiach. Ubifrat bedor ha-achron... especially in this last generation, na'aseh ha-yitzia mi-meitzarim na'alim od yoser... so the exodus of boundaries become even more elevated, greater boundaries because we're reaching up to the time of the ultimate Yitzias Mitzrayim.

 

Muvon. Ha-nosaf la-zeh... in addition to the fact that it's a cumulative Yitzias Mitzrayim of every day, but each day alone is higher. Ha-nosaf la-zeh, in addition, shebechol yom ve-yom mevarerim od nitzotzos ve-od nitzotzos... that every day and day we're sorting out more sparks and more sparks. Ve'al yedei zeh miskarvim yoser le-bias ha-moshiach... and this way we get closer to the coming of Moshiach. So that every day that we do the avodah brings us closer to the coming of Moshiach. Muvon.

 

Hinei gam ha-inyan de-yitzias mitzrayim... but not only because generally the sparks and we're getting closer to the time of Moshiach, but there is the exodus of Egypt specifically which is on a higher level. Gam ha-inyan yitzias mitzrayim, ha-yitzia me-meitzarim veha-hagbalos, the exodus from boundaries and limitation, bechol yom hu be-ofen na'aleh yoser, on every day it is on a higher and an elevated level. Ve'al yedei ha-avodah de-yitzias mitzrayim she-beyomim ha-achronim she-lifnei bias ha-moshiach... and through the avodah of the exodus of Egypt in the last days before the coming of Moshiach, she-ha-yitzia mi-mitzrayim beyomim eleh hi gam mi-meitzarim ha-chi na'alim... which when we're going out from the boundaries in these days which are almost by Moshiach, it's also going out from even the greatest boundaries. Yizku bekarov mamash la-geulah ha-atida... we will merit very soon to the future redemption, she'az tihyeh ha-yitzia mikol ha-meitzarim veha-hagbalos... then will be the exit of all the boundaries and all the limitation.

 

So basically this is a progression. Not only because of the nitzotzos that we're mevarer and there's more and the accumulated from all the previous generations and now, but specifically in this idea of exiting Egypt we're constantly going to a higher level till we'll go to the level of the coming of the Geulah Ha-atida which will be the ultimate of all levels. So what is it about our avodah which is going to bring about the Geulah Ha-atida? The Rebbe will now explain how even the spiritual levels are all limitations, all the Sefiros and it's only when Moshiach will come will break through all the limitations, even the Kedushadike limitations and there will be a renewal, the world will be a new Shamayim ve-Aretz, there will be a new Torah, everything will change because of the new revelation because at that point we'll break through the Kav, the limitation of the Ohr Ha-gvul will be enlightened by the Ohr Ha-bli Gvul. This chiddush that's going to take place comes through the chiddush in avodah, the avodah bizman ha-galus. Let's look inside.

 

U-bi'ur ha-inyan... to explain this idea, sheha-gilui de-geulah ha-atida tihyeh be'ikar... that the revelation of the redemption of the future will take place be'ikar, mainly, that will take place al yedei ha-avodah she-besimman ha-galus, through the work that we do in the end of the time of galus. Yuvan be-hakdimas ha-bi'ur... we'll understand this by first explaining bazeh, what is it meant when we say she-bageulah ha-atida tihyeh ha-yitzia mikol ha-meitzarim veha-hagbalos, that in the future redemption will go out of all boundaries, all limitations. Gam me-meitzarim ve-hagbalos ha-chi na'alim... even of the most elevated boundaries and limitation we'll leave that as well. What does that mean?

 

So the Rebbe first explains even the spiritual worlds which come from the level of Memaleh Kol Almin, the Ohr Ha-kav, are still called Mitzrayim, they're still limitation. Veha-inyan hu kimbuer ba-ma'amar... the idea is as explained in the ma'amar, de-chol ha-olamos... all worlds, all worlds of Hishtalshelus, gam olamos ha-chi na'alim... even the worlds which are on the highest level, nikra'im beshem mitzrayim... they're still referred to as Mitzrayim, they're still limitation. In the spiritual level there is still limitation, they're not Ein Sof, it's called Mitzrayim. Lihyosam be-vchinas meitzar ve-he'elam... because they're in a level of boundaries and obscure. They limit, they're boundaries, and they obscure the infinite light of the Ein Sof. Deha-olamos nikra'im beshem mitzrayim hu mitzad shenei te'amim... the reason why they're called Mitzrayim is for two reasons.

 

Mitzad zeh she-hem be-hagbala... they themselves are limited. Mitzrayim lashon meitzar ve-gvul... Mitzrayim from the language of boundaries and limitation. Ve-gam... so that's number one because they are limited, but also they created... ve-gam mitzad zeh she-hisavusam hi al yedei he'elam ha-ohr... but also because of this, that the way they have been created, brought in, is through the obscurity of light, through the level of Tzimtzum in which the entire light that was memalleh mekom ha-challal that filled this world, there was a Tzimtzum ha-Challal u-Mekom Ponui. The Eibeshter was mesallek the ohr, that Tzimtzum was in a way of he'elam ha-ohr.

 

Ki yadua sheha-he'elam de-tzimtzum ha-rishon... that this block or the obscurity that the tzimtzum ha-rishon, first restriction of the light, means it left... she-al yado na'aseh mekom la-amidas ha-olamos... through which it created a space for the world to stand. That challal u-mekom ponui which was the place where the Eibeshter was later on and brought down Hishtalshelus in that mekom through the Tzimtzum. Hu tzimtzum be-derech silluk... that was a Tzimtzum not in a way in which the light is diminished but the light is totally removed. The Eibeshter sort of included in Atzmus so it no longer was there shining. It was totally removed, not diminished, not a tzimtzum of diminishing, but a Tzimtzum of Silluk. She-ne'elam ha-ohr legamrei... the totally light was totally hidden, totally blocked. Be-dugmas Mitzrayim de-lumah zeh... this is similar to the Mitzrayim of the other side literally Mitzrayim, Mitzrayim kiphshuto, she-hu he'elam ve-hester... which is a block and a cover to obscure and to block. It blocked and everything godly, this was also blocked and it became a Mitzrayim because the ohr that was there was totally removed.

 

Ve-yesh lomar... and the Rebbe says to explain in the ma'amar the Rebbe brings down an interesting three translation of the word olam. Why does he say that? The Rebbe is going to explain now. Ve-zehu ma-she-mamsich ba-ma'amar... this is what he explains in the ma'amar that he continues, de-be'olam yesh gimmel inyanim... that in the world there is three aspects. Olam kiphshuto... first the word olam means the world which means she-moreh al mekom ve-zman... that shows its time and space. Ve'olam milashon he'elam... and olam means also obscure, blocked, hidden, inyanei hester which is idea of block. Ve-olam milashon elem... also a lashon olam from lashon elem, youthful, a strength. She-pirusho hu na'arus ve-koach... which means youthful and strength. That's the meaning of the three meanings of the word olam: world, time and space, block, and strength. U-meva'er ha-kesher de-gimmel ha-peirushim... and the Frierdiker Rebbe in the ma'amar explains the connection between these three interpretations, sheha-he'elam ve-hester de-olam... that the obscurity and the block of the world, zman u-makom, hu be-tokef gadol... it's very forceful, that means that the zman u-makom olam is the second is he'elam and with a great he'elam, there is a forceful he'elam.

 

So why is the Rebbe bringing here these three meanings in the taitch of the meaning of the word olam? If he wants to say that the world needed a place, olam derech silluk, why does he have to bring in the strong block that is in the world? Ve-yesh lomar... so the Rebbe explains this, we can say de-ma-she-meivi kan lo rak ha-peirush de-olam kiphshuto... this that he brings down here, not just the interpretation olam which is literally makom ve-zman, ella gam ha-peirushim she-olam hu milashon he'elam u-milashon elem... but he also brings the interpretation that olam is block and olam lashon youthful, hu ke-olam kiphshuto makom ve-zman inyan ha-hagbala... because when we talk and we just say olam, the Eibeshter created a world and the world is a place which came about through the tzimtzum, ella gam ha-peirushim olam lashon he'elam ve-lashon elem... but he also brings down the peirushim olam lashon he'elam lashon elem, which ke-olam kiphshuto makom ve-zman inyan ha-hagbala, the idea of limitation, hu bi'ur rak al zeh she-olamos hem mitzrayim milashon meitzar ve-gvul... that only explains why the worlds are Mitzrayim, why they're limited and boundaries and limitation.

 

U-chedei leva'er gam ha-meitzar ve-he'elam she-ba-olamos... but the Rebbe wants to point out that the tzimtzum is not just in this physical world, the olam kiphshuto, but also in the olamos ha-elyonim, in Atzilus, Beriah, Yetzirah, Asiyah, and from the Kav, all of Hishtalshelus. So he wants to bring out that they too are in a level of meitzarim. So u-chedei leva'er gam ha-meitzar ve-he'elam she-ba-olamos in the spiritual world, not only in Olam Hazeh, ad she-hu be-dugmas he'elam ve-hester de-mitzrayim kiphshuto... to the extent that it's similar to the he'elam and hester, the block and the obscurity of Mitzrayim kiphshuto, meivi gam ha-peirushim de-olam u-milashon he'elam u-milashon elem... that's why he brings down the word is olam from he'elam and elem, sheha-he'elam ve-hester olam hu be-tokef gadol... it's very forceful to tell us that this he'elam is not only in this world when there is makom ve-zman literally Olam Hazeh, but in all generalities. That's a strong he'elam that even there in the spiritual levels we have that block.

 

So we have first of all we know that the whole worlds are Mitzrayim. A, they're Mitzrayim because they're limited, the worlds, and B, because they come through the level of silluk from the tzimtzum ha-rishon which is the level of silluk. U-mamsich ba-ma'amar... the ma'amar continue, hisavus ha-olamos hu ohr ha-kav... and therefore where did the worlds brought into be? That came from the light of the Kav. Meha-ohr she-lifnei ha-tzimtzum... that from the light which is from before the tzimtzum. The Eibeshter was not able to, so to say speak, diminish that light of lifnei ha-tzimtzum so that there can be a world. It can't be a world from the ohr she-lifnei ha-tzimtzum, he had to remove it and bring down a Kav that goes through the tzimtzum, but not from the lifnei ha-tzimtzum itself. That Ohr Ein Sof could not create the worlds as they are now. It could not be from the ohr lifnei ha-tzimtzum, ke-olamos hem be-vchinas ma'alah u-mata... because the world have the level there is the top and the bottom, there's the higher level and the lower level. Ma'alah u-mata de-zehu ma-she-geder ha-olam hu makom... the higher level and lower level, this is what we say the definition of world is space. So the space, so physical space in the spiritual sense space means top and bottom. Inyan ha-makom be-ruchniyus ma-hu ma'alah u-mata... what does it mean a spiritual space, makom, hu ma'alah u-mata? So to create a space, spiritual space, to create a world, the olamos, to create space that there has a top and a bottom cannot be created from the lifnei ha-tzimtzum. Be-ohr she-lifnei ha-tzimtzum lo haya bo rosh ve-sof ma'alah u-mata... the ohr lifnei ha-tzimtzum did not have a head and an end, it didn't have a beginning and an end, ma'alah u-mata, top and bottom. That's one issue that cannot be created from the ohr lifnei ha-tzimtzum.

 

Ve-gam... and also ke-cholos ha-ohr she-lifnei ha-tzimtzum... when we talk about the ohr of lifnei ha-tzimtzum, it's in a level of bittel that cannot create anything. Hu ohr ha-kalul be-atzmuto... this is included in Atzmus, ve-ohr ha-kalul be-ma'ohr... and the light which is included in the luminary, in the source, u-be-tachlis ha-bittel... is totally effacement, not existent, ad she-eino oleh be-shem ohr klal... it doesn't even called, can't call it ohr, it's such a level of bittel that it's not ohr. To create and to bring the worlds into being, it needs to be a metzius. U-me-eila ein shayach she-yihyeh makor le-olamos... therefore this ohr which is kalul be-ma'ohr is not fit, it doesn't apply, cannot become a source for worlds. Ki be-chedei lihyos makor le-ezeh davar, be-hechrach sheha-makor yihyeh be-vchinas metzius... because in order to be a source for something we have to have the makor to be an entity that he becomes a source. If it's a non-entity, it cannot become a source for something else, it's a non-existent. So therefore we needed the Kav because the Kav has ma'alah u-mata and it's an entity.

 

Ve-davka al yedei ohr ha-kav... it's specifically through the light of the Kav, she'al yedei she-nimshach al yedei ha-tzimtzum... through being extended, it goes through the tzimtzum, the tzimtzum of the he'elam ha-ohr and then we have a new shine of the Kav that goes through the tzimtzum. Be-vchinas metzius ohr... first of all it is already an entity of light. Ve-yesh bo ma'alah u-mata... and there is a top and a bottom. Al yado davka na'aseh hisavus ha-olamos... that's the way the world was created. From the Ohr Ein Sof lifnei ha-tzimtzum there cannot be creation, the creation of the world comes through the level of Kav. But that is all, as we'll see, this is all Mitzrayim, it's all limitation. The gilui will be when there will be the Ein Sof.

 

Ve-yesh lomar... we can say de-shenei inyanim eleh she-ba-kav... so we talked about two things: ma'alah u-mata and metzius. De-shenei inyanim eleh she-ba-kav hem dugmas shenei ha-inyanim ha-ne'al she-ba-olam... these are the similar to the two ideas in the world. We have space, a limitation, which is the Ohr Ha-kav makom. And then we have the level deha-ma'alah u-mata she-ba-kav hu dugmas ha-gvul de-olam... the Kav being top and bottom, that's the limitation of the world, the space of the world. Ve-ze sheha-kav hu metzius ohr... but then the fact, the second aspect is that it became an entity of light versus the Ohr Ein Sof which is non-entity, she-eino ohr ha-ohr lifnei ha-tzimtzum she-eino be-tachlis ha-bittel... it is not totally bittel, hu dugmas ha-he'elam ve-hester de-olam... that is similar to the obscurity of the olam, olam milashon he'elam. Olam milashon makom zman that's associated with ma'alah u-mata of the Kav. And olam milashon he'elam is associated with the metzius of the ohr she-eino be-tachlis ha-bittel, hu dugmas ha-he'elam ve-hester de-olam... that is the obscurity of the olam. Sibas ha-yeshus she-bo... which is what makes it into an entity of a yeshus is because it blocks. It doesn't allow for the revelation and the ma'alah u-mata of the Kav.

 

Ve'al pi ha-ne'al de-ze she-olamos nikra'im beshem mitzrayim hu mipnei she-hem be-vchinas meitzar ve-he'elam... and why are the worlds also called Mitzrayim is because they are also boundaries and hidden, these two inyanim. That's why olamos are called Mitzrayim: they're limited and they block, they don't reveal the Ein Sof. Ve-yesh lomar... so we can say she-gam ha-kav nichlal be-vchinas mitzrayim... so also the Kav itself, the revelation is part of the Mitzrayim. Because the Kav itself we're saying has ma'alah u-mata and it has he'elam and that it's a metzius, it became a metzius. So therefore that's Mitzrayim. Not only are the olamos that were created, the Hishtalshelus, but even the Ohr Ha-kav itself is also part of Mitzrayim.

 

Ve-amittas ha-inyan de-yitzias mitzrayim... and the true idea going out of Mitzrayim, ha-yitzia mikol ha-meitzarim veha-hagbalos... to go out of all boundaries and all limitation, hu al yedei ha-gilui de-atzmus ohr ein sof she-lifnei ha-tzimtzum... it's only through the revelation of the essence of the Ohr Ein Sof which is from before the tzimtzum. Ve-ze she-bageulah ha-atida tihyeh ha-shleimus de-yitzias mitzrayim... so now we understand that in the Geulah which is going to come is going to be the ultimate wholesomeness of exodus of Egypt, because even the gilui ha-kav is a Mitzrayim. So over there it's going to be a gilui which is from lifnei ha-tzimtzum. Ha-yitzia mikol ha-meitzarim veha-hagbalos... the exit from all the boundaries and all the limitation, ki az tihyeh gilui ha-ohr she-lifnei ha-tzimtzum... then is going to be the revelation of the ohr lifnei ha-tzimtzum. That's what it means it's going to be the exodus of Mitzrayim in the Geulah Ha-atida. U-vzeh gufa gilui ohr ha-bli gvul she-lema'alah me-ohr ha-shayach le-olamos... and within the light of lifnei ha-tzimtzum, the light of bli gvul which is higher than being the light connected to olamos, a higher level in bli gvul. Ad le-gilui ha-atzmus... to the extent that it's going to be a revelation of Atzmus.

 

So basically we are explained now that what is the revelation that is going to be le-asid lavo? Gilui de-ohr ein sof lifnei ha-tzimtzum because this is all Mitzrayim, because even the Kav has ma'alah u-mata and it has he'elam and therefore that's still Mitzrayim. And to go out of Mitzrayim which will really take place only in the Geulah Ha-atida, and that will be the ultimate Yitzias Mitzrayim.

 

And now how is it going to be the expression of it in all areas? The world is going to be a new world, the Torah is going to be, it's going to be something novel that wasn't there before because we're having a new revelation, we're having the Ohr Ein Sof lifnei ha-tzimtzum, hey! Ve-hinei ze she-le-asid lavo tihyeh ha-yitzia mikol ha-meitzarim veha-hagbalos... this that the future the exodus will be from all boundaries and all limitation, hu benogea le-chol ha-inyanim... pertains to all matters. In Geulah Ha-atida everything will change. What does he mean all matters? She-kol ha-inyanim de-le-asid lavo yihyu be-ein aroch le-gabai kemo she-hem achshav... all matters of the future to come will be incomparable the way it is now. Hen benogea le-olam... both as it pertains to the world, the world is going to change also, she'az yihyeh shamayim chadashim ve-eretz chadasha... because we have the gilui ohr ein sof, it will be a new shamayim, a new land, a new heaven, a new earth. Olam chadash... be a new world.

 

Ve-hen benogea le-torah... and also Torah will be a new Torah because Torah is also associated with Torah creates, the Eibeshter looked in the Torah to create the world. The new world will be because there'll be a new Torah. She'al yado nivra ha-olam... the world is created through Torah. Mistakel be-oraisa u-bara alma. O-le-asid lavo tihyeh torah chadasha me'iti tetzei... it'll be a new Torah from me. Ve-hen benogea le-hamshachos ve-gilui elokus... and also the way we extend and reveal God, the revelation of godliness, sheha-gilui elokus she-yihyu le-asid lavo... the revelation of godliness that'll be in the future to come hu gilui chadash she-na'aleh be-ein aroch meha-gilui de-achshav... it's a new revelation which is incomparably greater than the revelation of now. We have an all new. De-chol ha-giluyim de-achshav hem mi-chitzoniyus atik... all the revelations of now come from the externality of Atik. U-le-asid lavo yihyeh ha-gilui de-pnimiyus atik... but then will be the revelation of the inner of Atik.

 

Okay, so now that we have everything changes—a new world, a new Torah, a new hamshacha, all new—that is why our avodah is needed. He asked why is the avodah bizman ha-galus, because our avodah is a new kind of avodah that we do today even newer than it was in the Beis HaMikdash, it's a whole new level. Ve-zehu ma-she-geulah ha-atida tihyeh be'ikar al yedei ha-avodah she-besimman ha-galus... that the future redemption will mainly come through our work in the end of the time of galus. Ki mikeivan she-kol ha-inyanim de-le-asid lavo yihyu inyanim chadashim... since all the revelations will be new matters, lachen gam ha-avodah she'al yado nimshachim inyanim eleh... so also the service, the work through which we draw down these matters, tzricha lihyos avodah chadasha ki-delalkaman... this needs to be a new service as the Rebbe explains now. Why the service bizman ha-galus u-bi'ikvesa de-meshicha, in the last before, is a new avodah.

 

And the Rebbe explains this now. Ma-hu ha-inyan? De-bizman ha-bayis she-haya oz gilui elokus... in the time of the Beis HaMikdash people experienced everything that they did was with some inner experience and appreciation. They were a certain level. Even their mesiras nefesh and the love of Hashem be-chol me'odecha was connected to it. But today we don't have any revelation, we're just serving Hashem completely. Inyan bizman ha-bayis she-oz gilui elokus... when there was a revelation of godliness. Asara nissim na'asu la-avoseinu be-veis ha-mikdash... there were ten miracles that took place to our fathers in the Beis HaMikdash. She-nissim eleh hayu nir'im be-einei basar... you were able to see these miracles in the eyes of flesh, so people appreciated that, saw it. Ad she-kama mehem hayu nir'im gam le-umei ha-aretz... to the extent that some of them were even the nations of the world considered them, ba-olam. The Gemara says about the Ner Ma'aravi or the Menorah, various different things. So it was visible. So how, this was something that made sense, was logical. Ha-avodah de-kiyum torah mitzvos haysa al pi ta'am va-da'as... the service of observance of Torah mitzvos was based on reason and rationale, it was understood.

 

Af... now it doesn't mean that we didn't have a tzivuy of mesiras nefesh then, but it was associated. Af she-gam oz haya ha-tzivuy ve-ahavta gomer be-chol levavcha be-chol nafshacha u-ve-chol me'odecha... love with all your heart and all your soul and with all your being, which includes total self-sacrifice which is beyond reason. Mikol makom... but still, mikeivan she-ra'u oz gilui elokus be-mufgash... since they saw godliness vividly, gam ba-mesiras nefesh she-haysa oz... so even that self-sacrifice that was at the time, hayu medidah ve-hagbala... there was a measure and a limitation, ha-ta'am va-da'as, of a reason and rationale because generally they saw. So even in their mesiras nefesh they still had a connection of limitation.

 

U-ve-derech zeh bizman ha-galus... and also similar in the time of exile, keshe-lo haysa hisgabrus ha-choshech kol kach... when there wasn't such an overpowering darkness to such an extent, it was still some reasoning and there was a rationale and understanding in godliness. Ma-she-ein-ken be-dor de-ikvesa de-meshicha... as opposed to in the generation where the hills of Moshiach, she-bechol yom na'aseh hisgabrus ha-choshech... every day becomes an overpowering of the darkness, ve-yeshnam kama nisyonos... there's many challenges, tests. U-ve-p'rat ha-nisayon... especially the test al yeivosh mipnei ha-mal'igim... not to be embarrassed from for those make fun. This is a test that we have to withstand especially it's difficult to stand this test when the people making fun are people of no values, low people. Mikol she-ken she-ha-mal'igim hem anashim p'chutos ve-reikim... especially when those making fun are people that are very low empty, she-ze kashe me'od lisbol... it's very difficult to tolerate.

 

Hinei ze she-omdim be-nisyonos eleh... so the fact that we still stand by these tests, hu avodah de-mesiras nefesh she-lema'alah mi-medidah ve-hagbala... that's a service of self-sacrifice which is beyond measure and limitation because of the new greater challenges. Ve-zehu she-avodah de-be-dor de-ikvesa de-meshicha... and this that the service that we do the Eibeshter service in the generation of the hills of Moshiach. U-be-dor ze gufa... and in our generation itself, be-siyum ha-zman ha-galus... in the end of the time of galus, hi na'aleh yoser be-inyan ze me-avodos she-hayu ad achshav... it is greater in this aspect than all the avodos that were till now, be-ofen de-ein aroch... in a way that is incomparable. We have a much greater avodah because there is no reason and rationale and we stand by this terrible nisyonos, the great nisyonos we have today. It's such a high level incomparable, ad she-hi avodah chadasha... this is a new kind of service that nobody had ever had to experience, done this before. Ke-inyanei ha-avodah she-be-doros ha-kadmonim... because the service matters of the previous generation, previous generation, hayu eizeh shayachus le-ta'am va-da'as... they had some sort of a connection to reason and to understanding. Medidah ve-hagbala kochos ha-gluyim... there was still some measure and some limitation of the revealed kochos.

 

But ve-avodah she-be-siyum ha-zman ha-galus hi avodah de-mesiras nefesh... but the avodah in the end of galus is the avodah mesiras nefesh she-mitzad pnimiyus ha-neshama... the inner of the neshama. It's an avodah chadasha which brings around the giluyim chadashim of the Yemos Ha-Moshiach, the Geulah Ha-atida. Ve'al yedei ha-avodah she-bizman ha-galus be-chlal... so through the avodah during the time of exile in a general way, u-be-p'rat al yedei ha-avodah she-be-siyum ha-galus... especially through the avodah at the end of galus, sheha-avodah oz hi mitzad pnimiyus ha-neshama... then the avodah is the inner of the soul. Al yedei zeh mamsichim ha-pnimiyus de-lema'alah... that way we bring down the inner of above, ad pnimiyus atik... the pnimiyus of Atik.

 

Ve'al yedei zeh... and through this pnimiyus that a Yid has to use in order to do his avodah bizman hazeh brings the pnimiyus Atik. Ve'al yedei zeh na'aseh chiddush gam be-torah... and through this pnimiyus that a Yid has to use in order to do his avodah bizman hazeh brings the pnimiyus Atik. Torah chadasha me'iti tetzei. The new Torah that comes from Hashem she-yumshach bah mi-nosain ha-torah be'ofen chadash... it's going to be drawn into it from the giver of the Torah in a new renewed way. Ve-yesh lomar she-gam inyan ze na'aseh al yedei ha-avodah she-be-siyum ha-galus... that also that aspect of Torah that we're bringing down a new level of Nosain HaTorah, Torah chadasha in the Torah is also through the avodah that we're doing in the end of galus. De-ka'asher ha-avodah hi be-ofen de-mesiras nefesh... when we learn with mesiras nefesh, azai limmud ha-torah hu lishmah... it's for the sake of Hashem, there is no ulterior motive, it's totally with self-sacrifice. So you're learning in a new way and you're bringing down a new Torah.

 

Ve'al yedei zeh na'aseh chiddush gam be-beriah... that way we also bring this novel, new renewal also in the creation. Mistakel be-oraisa u-bara alma. The world he looked in the Torah creates the world. She-yihyu shamayim chadashim ve-eretz chadasha... a new heaven, a new sky, a new earth. Vi-yehi ratzon she-kol ze yihyeh be-karov mamash... it ends with the bracha that it should all be very soon. She'al yedei ma'aseinu va-avodaseinu achshav... through our work and our service now, nelah be-karov mamash lekabel p'nei moshiach tzidkeinu... we should go very soon to greet righteous Moshiach. She'az yekuyyam be-po'al mamash... then it will be fulfilled actually, kimei tzeischa me'eretz mitzrayim arennu nifla'os... like the days leaving Mitzrayim I will show you wonders. U-miyad nig'alin... and immediately be redeemed.