The Torah portion of Va’eira contains four expressions of redemption: “I will take you out,” “I will deliver,” “I will redeem,” “I will take [you to Me].” These correspond to the redemptions from the Egyptian and three subsequent exiles.

So the expression that follows,1 “and I will bring you” implies a special, superior quality in the era of the future Redemption. Yet since even this fifth expression is mentioned in the context of the redemption from Egypt, it follows that the future Redemption in fact began with the exodus from Egypt.

The Gemara states:2 “R. Yochanan said, ‘[Man is liable] for his fire, because it is like his arrow.’ ” This means that as soon as one has kindled a fire, he is liable for any resulting damages.

It would seem clear that when a fire causes damage, it is because the person that started it is powerless to intervene. Yet circumstances beyond a person’s control usually mean an exemption from responsibility. Why, then, should one be liable for one’s out-of-control fire?

The liability, however, is for having lit the fire voluntarily in the first place. Liability for any damage that arises from a voluntary act is implied in the act itself.

“The measure of goodness exceeds that of punishment.”3 Since damage is seen to have resulted from the initial kindling of the fire, surely this retroactive quality applies to voluntary goodness as well. Thus, from the very moment that G‑d promised “I shall bring you” (which refers to the highest level of the future Redemption), this eventuality must in some way have already come to pass.

It would seem, however, that this premise relates only to human actions and not to G‑d, for once fire leaves a person’s hand he can no longer control it. G‑d, however, is always in full control.

This being so, one can argue that G‑d’s promise “I will bring you,” does not necessarily imply that the result has already been achieved, because as long as the promise has not actually been realized, G‑d can seemingly change His mind.

In fact, while G‑d has been known to revoke and annul negative decrees, He never repents of good ones.4 Since “I shall bring you” is certainly a good decree, it is irrevocable; analogous to fire that has left a person’s hand.

To be sure, the very idea of compulsion or restriction is altogether inapplicable to G‑d. Nevertheless, it was G‑d’s own will — i.e. it is entirely voluntary — that He never revoke a good decree.

There is an important lesson here in terms of our spiritual service:

When a person realizes that the loftiest levels of the future Redemption through Moshiach already exist, though merely unrevealed , then the person’s service becomes much easier. The individual can more easily overcome all obstructions and hindrances in this world in general, and during the conclusion of this final exile in particular.

For in reality, all obstructions and hindrances to Torah and mitzvos are ultimately unreal — concealments which serve to arouse man’s latent abilities to serve G‑d.

Moreover, as the Redemption can be said to be already upon us, those concealments and obstructions can be treated as if they are unreal; they truly do not exist.

When we realize that we are dealing with mere illusion (and thus are unaffected by it), we will act with vigor and holiness, and such action will remove even the appearance of concealment.

We will then realize how everything that happened, even things that seemed adverse at the time, were for the good, and ultimately even “for the best.”5

Based on Likkutei Sichos, Vol. I, pp. 125-127.