The above explanation (that the exodus from Egypt is a continuous thrust
within our divine service, motivating a deeper dimension of self-transcendence
each day) enables us to understand a further point: that in the time of exile
our exodus from limitations involves a departure from more subtle limits than
the limits which [the Jews] had to transcend during the era of the Beis
HaMikdash. Within the era of exile itself, the generations of ikvesa
diMeshicha, the age when Mashiach’s approaching footsteps can be
heard, and more particularly the last generation in that era, are given the
challenge of transcending the most subtle forms of limitations.
[To explain:] Every subsequent day sees the purification and elevation of
more and more sparks of holiness, which in turn draws us closer to the arrival
of Mashiach.12 Moreover, each day leads to an exodus from a subtler state
of Egypt; i.e., a more-inclusive departure from limitation.
Through making the exodus from Egypt [a functional dynamic] in our divine
service during the final days before Mashiach’s arrival — and thus
transcending even the subtlest forms of limitation — we will merit the Future
Redemption in the immediate future. And this will bring about a departure from
all limitations whatsoever.
To clarify this concept — that the revelation of the Future Redemption will
come about (primarily) because of the divine service at the end of exile — it is
first necessary to explain the idea that the Future Redemption involves
transcending all limitations, even the subtlest forms of restraint.
This concept can be understood in the following manner. As [the Previous
Rebbe] explains in his discourse,3 all of the
worlds (even the refined) are termed mitzrayim, “straits,” since they
confine and conceal [G-dliness]. More particularly, there are two reasons why
they are called “straits”: a) because they themselves are limited in nature; b)
because it is [only] through the concealment of Divine light that they could
come into existence.
As is renowned,4 the First Tzimtzum, ([the first and most
fundamental stage in the process of self-contraction of the Or Ein Sof, “G-d’s
infinite light”,] which made possible the existence of the worlds) reflects
total withdrawal, the complete concealment of all illumination. This
parallels5 the Mitzrayim of unholiness
(Egypt as it exists within our material world), [where G-dliness is] concealed.
On this basis, we can understand why [the Previous Rebbe]
continues6 [explaining the relationship between
the limits of our world and the concept of Mitzrayim] by stating that
there are three implications of the Hebrew term for “world,” olam :
a) the simple meaning of the term “world” that denotes [the existence of a
realm defined by] time and space;7 b) the dimension associated with
the Hebrew word helam , meaning “concealment”8
(the aspect of hester, hiddeness9); c) and the dimension associated with the Hebrew
word ilem 10 which connotes
“youthfulness” and “strength.”
The Previous Rebbe explains the connection between these three
interpretations {of the word olam as follows}: the concealment and
hiddeness [of G-dliness] within our world (which is defined by time and space)
is very forceful and vigorous. It is possible to explain that [to demonstrate
the parallel between our world and Mitzrayim] it is not sufficient to
explain the concept of “world” in its simple sense (that the world is defined by
time and space); it is necessary to add the connection between olam and
the terms helam and ilem. For the fact that their existence is
defined by time and space explains only why the worlds are deemed to be
Mitzrayim, a limited realm. In order to explain that the degree of
limitation that characterizes the worlds (can be compared to the concealment and
hiddeness of actual Egypt11), it is
necessary to add that the word olam relates to the words helam and
ilem — implying that the concealment and hiddeness [of G-dliness] within
the worlds is vigorous and forceful.
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