“The ultimate refinement of the world will be specifically at the end of this final exile, with the true and complete redemption – “As in the days of your exodus from Egypt, I shall show you wonders.” Thus, the exodus from this exile, with the redemption, shall be in a manner of, “You shall not leave in a panic; you shall not go at a fast gait,” for “I shall remove the spirit of impurity from the land.” Therefore, we shall leave exile (with alacrity but) with tranquility of spirit and body, in a state of perfect wholeness and health – souls in bodies – and we shall segue immediately (without any interruption at all) into the eternal life of souls in bodies with the true and complete redemption…”
From Chapter Six of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)
Translated by Boruch Merkur
10. The exodus from Egypt was not the ultimate refinement of the lowest dimension [the physical realm], demonstrated by the Torah stating that “the nation fled” – “in a panic you left the land of Egypt.” There was indeed reason to flee Egypt, for the forces of evil were still strong, etc. (illustrated by the fact that Mitzrayim still “pursued the Jewish people.” The exodus from Egypt was only complete when, “The Jewish people saw Egypt dead upon the sea shore”).
The ultimate refinement of the world will be specifically at the end of this final exile, with the true and complete redemption – “As in the days of your exodus from Egypt, I shall show you wonders.” Thus, the exodus from this exile, with the redemption, shall be in a manner of, “You shall not leave in a panic; you shall not go at a fast gait,” for “I shall remove the spirit of impurity from the land.” Therefore, we shall leave exile (with alacrity but) with tranquility of spirit and body, in a state of perfect wholeness and health – souls in bodies – and we shall segue immediately (without any interruption at all) into the eternal life of souls in bodies with the true and complete redemption (the ultimate and complete reward, as discussed above).
11. This concept also has a connection with Yud Shvat, the yom ha’hilula of my revered father in-law, the Rebbe, leader of our generation, which (this year) is blessed by Shabbos Parshas “Bo el Pharaoh – come to Pharaoh.” (In fact, the histalkus itself (in the year 5710) was on Shabbos Parshas Bo):
It is known that on the yom ha’hilula of a tzaddik his soul ascends, together with “all his deeds and his Torah and avoda that he worked upon throughout all the days of his life,” and this is “revealed and illuminated at the level of a revelation from above downwards … and ‘brings about salvations amidst the land.’”
On the yahrtzait each year the soul of the baal ha’hilula ascends immeasurably higher (which is the reason why Kaddish is said on the yahrtzait each year), an ascent of “height upon height.”
In terms appropriate to this week’s parsha: On the day of Yud Shvat, the baal ha’hilula, the Moshe Rabbeinu of our generation (for there is an incarnation of Moshe Rabbeinu in each generation) experiences “come to Pharaoh,” “for the Alm-ghty escorted him chamber within chamber” (“height upon height”) to the Pharaoh of holiness, “from which emerges and is revealed all spiritual illuminations.” And each year – and of course this applies to this year as well – an even greater height is attained, immeasurably higher.
The revelation of “come to Pharaoh” as it pertains to the leader of the generation, regarding whom it is said, “the leader is everything,” is drawn down and revealed below and “effects salvations amidst the land” in all members of the generation (especially with respect to the aspect of Moshe within each and every Jew), specifically souls within bodies.
This is especially the case insofar as this generation – as the baal ha’hilula has stated – is the final generation of exile and the first generation of the redemption, for this generation (of the Ikvisa D’Meshicha, the Heels of Moshiach, the era immediately preceding the redemption) is a reincarnation of the generation of those who left Egypt. Of consequence, there is a further emphasis on the validity of equating the baal ha’hilula, leader of the generation (the Moshe of our generation) to Moshe of his generation, as our Sages have said, Moshe is “the first redeemer [who] is the last redeemer.”
As stated on many occasions, the leader of our generation has a particular connection with the redemption of Klal Yisroel, the Jewish people as a whole (of this generation as well as all generations) with the true and complete redemption. Indeed, it is alluded to in his name, “Yosef Yitzchok,” as follows (Shmos Rabba 1:7). “Yosef – on account of the fact that in the future, the Alm-ghty will add [another redemption] and redeem the Jewish people … just as He redeemed them from Egypt, as it is written, ‘It shall be on that day that the L-rd will add [the effect of] His hand, a second time, etc.’” (Yeshayahu 11:11); and “Yitzchok,” on account of the verse, “All who hear will laugh with me,” for the ultimate laughter and joy will be in the time of the redemption (“then our mouths will be filled with laughter and our tongues shall sing”). As we have seen in actual fact that the avoda and the conduct of the baal ha’hilula was specifically an expression of joy.
The wonder is even stronger when contemplating and considering that he was a man who suffered physically, lo aleinu, to the extent that it had an impact on his spiritual concerns (as will be discussed).
Thus, it is further clarified how the “spiritual illuminations” with regard to the baal ha’hilula (especially on the day of the hilula), including his approach of joy, is drawn down to each Jew and all Jews of the generation – that as souls within bodies they shall assimilate these great lights.
(From the address of Parshas Bo, 3 Shvat, and Shabbos Parshas Bo, 6 Shvat; Seifer HaSichos 5752, pg. 290-291)