“I shall take you out from under the burdens of Egypt, I shall rescue you from their service, I shall redeem you with an outstretched arm and with great judgments, and I shall take you to Myself for a people... And I shall bring you to the land...”

-Va’eira 6:6-8

These verses cite five expressions of redemption. The first four relate to the Egyptian exile and the three exiles following thereafter, including the present one. The fifth-“I shall bring you...”-relates to an additional level of ascent that will follow the initial redemption by Moshiach.

The very fact that this fifth expression, too, is mentioned in context of the redemption from Egypt, indicates that all aspects of the Messianic redemption, including its highest stages, began already with the exodus from Egypt. Rabbi Yosef Yitzchak, the sixth Lubavitcher Rebbe, was wont to say of this that ever since the exodus from Egypt we are on our way to the Messianic redemption.

From the very moment that the Almighty promised “I shall bring you to the land...,” that promise came into effect. G‑d, of course, is always in full control and “Who will say to Him ‘What do You do?’” (Job 9:12). It would seem that as long as the promise is not actualized in reality, one cannot say that it has been achieved. In truth, however, it is an established principle of the Torah that G‑d revokes and nullifies only decrees about impending evil, but He never repents of good decrees: “Shall He say something and not do it, or speak and not fulfill it?” (Balak 23:19). The Divine promise of “I shall bring you...” is a favorable edict and, therefore, not subject to revocation.

To be sure, one cannot apply concepts like “compulsion” and “restriction” to G‑d, and everything remains forever subject to His Will. Even so, by virtue of the fact that it is the Divine Will never to revoke or nullify something good, this becomes an inevitable principle. This principle applies to G‑d only because He Himself wills it that way, thus it is altogether voluntary on His part. As far as the “good event” is concerned, however, it is inevitable because it is irrevocable.

This is charged with practical implications:

The Messianic redemption, including its highest stage, is inherent already, even now-indeed, ever since the exodus-except that it still needs to become manifest in our physical reality. Consciousness and realization of this fact makes it so much easier to overcome all and any impediments and obstructions, in this world in general, in the era of the galut in particular, and especially so nowadays, at the very end of the galut, when we are on the threshold of the Messianic age and Moshiach is about to come.