The transcendence of all limitations that will characterize the Era of the Redemption will be all-encompassing. Therefore, all entities will exist on an infinitely higher plane during that era than they exist at present. [This will affect both the world at large and the realm of Torah.] With regard to the world, there will then be a “new heaven and a new earth.”1 With regard to the Torah [the medium through which the world was created — “He gazed into Torah and created the world”2], “New [dimensions of] the Torah will emerge from Me.”3

This also applies with regard to the revelation of G‑dliness. In the Era of the Redemption, there will be an entirely new de­gree of revelation, infinitely higher than the present degree. All the revelations of the present era have their source in the external level of Atik, while in the Era of the Redemption, the revela­tion will stem from the inner dimensions of Atik.4

On this basis, we can understand why the Future Redemption will come about primarily through the divine service performed during the concluding period of the exile. Since all matters in the Era of the Redemption will be of an entirely new nature, the divine service that draws them down must be a new form of service as well.

To explain: In the time of the Beis HaMikdash, G‑dliness was revealed; “Ten miracles were wrought for our ancestors in the Beis HaMikdash.”5 There were miracles apparent to the naked eye, many of them beheld even by the common people. Therefore, the divine service of observing the Torah and its mitzvos was an outgrowth of man’s ordinary thinking processes. Then as well there was the command6 of “You shall love... [your G‑d], with all your heart, with all your soul and with all your might,” [and as explained in Chassidus, “with all your might” refers to an unbounded commitment, to the point of mesirus nefesh, “complete self-sacrifice”]. Nevertheless, since G‑dliness was palpably revealed, even the mesirus nefesh that existed in that era could be [understood7 by and therefore,] limited by man’s ordinary thinking processes. This concept holds true as well with regard to those periods of exile when the darkness [of unholiness] was not that overwhelming.

This is not the case in [the present generation], the generation that immediately precedes Mashiach’s arrival. For at present, the forces of darkness increase daily,8 and there are many challenges {that have to be overcome}, in particular, the challenge of “Do not be embarrassed by those who scoff.”9 This challenge is made especially difficult to bear by the fact that these scoffers are base and ignoble individuals.10 The ability to overcome these challenges stems from the divine service of mesirus nefesh that transcends [all] limitation and bounds.

This is why the divine service of the generation that immediately precedes Mashiach’s arrival — and within this generation itself, the divine service at the very conclusion of the period of exile — contains a (certain) dimension of superiority — and in this context, an incomparable advantage — over the divine service accomplished [by the Jewish people] in previous generations.11 It is so radically different, that it is considered a new divine service. For the divine service in previous generations was related to reason and logic (the limitations of our revealed [soul] powers). The divine service at the conclusion of the period of exile, by contrast, reflects mesirus nefesh which emanates from the innermost level of the soul.

Through our divine service in the time of exile in general, and especially through our service at the very end of the exile, at which time the service is from the innermost degree of the soul, we draw down influence from the innermost level Above, includ­ing the inner dimension of Atik. This will evoke a new dimension within the Torah as well, (“the new [dimensions of the] Torah that will emerge from Me”), i.e., a new approach to the Torah reflecting the connection to the Giver of Torah.

{It is possible to explain that this aspect as well is accomplished through the divine service at the conclusion of the exile. For when the service is in a manner of mesirus nefesh then one’s Torah study is lishmah, for its own sake.12}

The new dimension of Torah study will in turn lead to a novel aspect in creation as well (for “He gazed into Torah and created the world”), bringing about “a new heaven and a new earth.”

May it be G‑d’s will that this occur most speedily; that our present deeds and divine service13 hasten the time when we will greet our Righteous Mashiach. And then, we will witness the actual fulfillment of the prophecy, “As in the days of your exodus from Egypt, I will show you wonders.”

II

In the discourse cited above, the Previous Rebbe continues: “‘I will show you wonders’ refers to the revelation of the Future Redemption. The Future Redemption will also be of this quality, but it shall be on a much higher level;”14 [i.e., the Future Redemption will, like the exodus from Egypt, represent a transcendence of our limits, but it will reflect a transcendence of a much higher level].

It is possible to explain [that the two concepts mentioned above are interrelated]. The Previous Rebbe cites the verse “I will show you wonders” which refers to the revelations of the Future Redemption, because this amplifies the explanation of why the plural form, “days,” is used in the verse, “As in the days of your exodus from Egypt,” although the verse mentioning the obligation to remember the exodus from Egypt, “so that you remember the day you left the land of Egypt,” employs a singular form.

[As mentioned,] in the Future Redemption (when “I will show you wonders”), the exodus from Egypt will be completed; we will transcend all limitations (even from the most subtle ones). To attain this revelation, one must experience daily the divine service of leaving Egypt. Each day, the person should rise above [his limitations, and on the morrow, rise above the new,] subtler limitations [in which he finds himself. To accentuate this point,] the verse uses the plural “the days.”

[This interpretation of the concept of] the exodus from Egypt, [i.e., all the steps in self-transcendence leading to the Future Redemption, does not negate the simple meaning of the term,] which refers to the initial exodus from Egypt ([when the Jews left that land] in one day). {On the contrary, the original exodus] is also relevant to the Future Redemption. As the Previous Rebbe explains in the discourse,15 the exodus from Egypt opened up the potential for redemption in general, making possible all future redemptions (those from the subsequent exiles [of the Jewish people]), and the Future Redemption.}

This [includes the spiritual dimension of] exodus which follows the actual (physical) exodus from Egypt. In this process, each day, one rises above subtler degrees of limitations, until [ultimately] one’s spiritual efforts [enable one to attain the level of the Future Redemption]. At that time, the exodus from Egypt will be complete; we will have departed from all limitations.

[Based on the above, we can understand why] the verse “so that you remember the day you left the land of Egypt all the days of your life,” from which we learn the obligation to remember the exodus from Egypt [twice] daily (during the day and at night),16 uses a singular form. The daily remembrance of the exodus from Egypt focuses primarily on one dimension of exo­dus, departing from the straits of unholiness;17 it highlights the exodus from the limitations that hinder Torah study and impede the performance of the mitzvos.

This relates to “the day you left the land of Egypt” (“day” — in the singular). For the exodus from Egypt caused the Jews to be designated as G‑d’s servants (and not Pharaoh’s slaves).18 The exodus empowers each and every Jew in his observance of the Torah and its mitzvos,1920 freeing him from all hindrances stemming from worldly matters. [Nothing, none of the obstacles created by] the exile21 [can prevent a Jew from observing the Torah], for “My writ has precedence.”22

The verse “As in the days of your exodus from Egypt, I will show you wonders,” by contrast, uses the plural form “days.” To attain the revelations of the Future Redemption,23 we must leave all limitations, even the limitations [within the realm] of holiness. This approach to divine service involves [a constant succession of leaving Egypt] — each and every day, one transcends more subtle limitations. [To accentuate this point,] the verse uses the plural form “the days.”