Why is the future Redemption with Moshiach called “the true and complete Redemption”? Why does the Divine Presence have to remain in exile until every single Jew has been redeemed? The special connection between G-d and the Jewish people that was forged at Sinai.

This week's Torah portion, Yisro, contains an account on one of the single most important events in history, the Giving of the Torah. This chapter will explore how it affected the relationship between G-d and the Jewish people irrevocably.  

In previous chapters we discussed some of the differences between the redemption from Egypt and the Final Redemption with Moshiach. One aspect we have not yet touched upon is who the actual people were who were redeemed - or are about to be.

In the first redemption, not all of the Jews left Egypt. Many Jews did not wish to leave and passed away during the three days of darkness (Chapter 14, Shemos Rabbah). In fact, according to our Sages, a full eighty percent (!) fell into this category. As Rashi comments, this is alluded to in the verse (Shemos 13:18): "And the Children of Israel went up armed (chamushim) out of the land of Egypt." Notes Rashi on the word "chamushim": "Another interpretation is that one out of five (chamishah) went forth, and four-fifths died during the three days of darkness (Mechilta)." By contrast, every single Jew will leave our present exile with Moshiach, without exception.

In the words of Rashi on the verse (Devarim 30:3) "And the L-rd your G-d will turn your captivity and have compassion upon you": "So great is the day of the gathering of the exiles and so difficult that it seems as though He Himself must take hold literally with His hand of every man, to take him out from his place, as it is stated (Yeshayahu 27:12), ‘And you shall be gathered one by one, O Children of Israel.'" In the future Redemption every Jew will be redeemed, including the most alienated and estranged, as the prophet continues (27:13): "And it shall come to pass on that day that the great shofar shall be blown, and those shall come who were lost in the land of Assyria, and the outcasts in the land of Egypt, and shall bow down to the L-rd in the holy mount in Jerusalem."

Similarly, as the Alter Rebbe writes at the end of Chapter 39 of Tanya: "For every single Jew is ultimately bound to do repentance, whether in this incarnation or in another, ‘Because none will be rejected by Him' (Shmuel II (14:14)."

"Complete and True Redemption"

The Rebbe explains a curious passage from the Passover Haggadah in a similar vein. The Haggadah instructs us to say to the "wicked son":  "You may therefore tell him plainly...had he been there, he would not have been redeemed." At first glance this is a surprising and off-putting statement. What is the point of insulting the "wicked son" instead of drawing him closer to Torah and mitzvos? Despite his failings, he obviously identifies with his people and has come to participate in the Seder. Why do we remind him that had he been in Egypt, he would not have been included?

The answer is that the statement is not an insult at all. On the contrary, by drawing a distinction between the first and Final Redemptions, it is intended to bring him closer to Yiddishkeit. The emphasis is on the word "there": Had he been there, in Egypt, he would not have been redeemed. When Moshiach comes, however, he will have no choice. As a Jew he will be redeemed along with everyone else, regardless of his behavior.

It is for this reason that the Final Redemption is referred to in Hebrew as "hageulah ho'amitis vehashleimah," literally "the true and complete redemption." According to Chasidic philosophy, truth is not simply the opposite of a lie. Even something that is "true," i.e., accurate and factual, but limited to a certain time or place, is not true in the objective sense. Real truth is true in all situations and circumstances, and under all conditions.

A redemption that applies to only a portion of the Jewish people is therefore not a "true redemption"; only the future Redemption with Moshiach is worthy of the term. At that time, not only will every single Jew be redeemed but the entire world. This is also the reason it is called "complete," for the Final Redemption will encompass the entirety of the Jewish people and not be limited in any way.

Even Those Who Object

This leads us to a basic question: Why is the Final Redemption different? Why will all Jews be redeemed by Moshiach, without exception?

In the redemption from Egypt, it wasn't only the righteous who were redeemed. Even Jews who had deteriorated to the point of idol worship were forced out against their will, as it states in Yechezkel 20:33: " As I live, says the L-rd G-d, surely with a mighty hand and with an outstretched arm and with anger poured out will I be King over you." The eighty percent who did not leave in the Exodus were specifically those who preferred to remain enslaved. Anyone else who did not want to leave, but had a different excuse (such as fear of going off into the desert) was redeemed anyway. The only criterion was the desire to serve Pharaoh rather than G-d. These were the Jews who died during the three days of darkness.

When Moshiach comes, by contrast, even Jews who fundamentally object to leaving the exile will be redeemed. But in order to understand why, we need to go back to the Giving of the Torah.

Essential but Limited

The underlying reason that even the wicked were redeemed is related to the type of relationship that existed at the time between G-d and the Jews. Before the Giving of the Torah, G-d was primarily in the role of Father, and the Jewish people His children, as it states, "You are children to the L-rd your G-d" (Devarim 14:1). Likewise, G-d commanded Moshe to tell Pharaoh "Israel is My son, My firstborn, and I say to you, let My son go that he may serve Me" (Shemos 4:22-23). The connection between a father and son is an essential connection. A father loves his child unconditionally and without limit, regardless of the child's behavior. Thus despite the Jews' many transgressions, including idol worship, G-d redeemed even the wicked because of His love for His children.

Everyone was redeemed, that is, except for Jews who fell into one category: those who rejected the Divine Presence and chose Pharaoh over G-d. By preferring to remain enslaved to Pharaoh, they denied their basic connection with their Father and thus negated the only reason G-d was willing to redeem them. As "a prosecutor cannot also serve as a defender," there was no longer any basis for their redemption and they remained behind.

A question is asked: If the connection between father and son is so elemental, how is it possible to deny it? The answer is found in the human being's capacity for free will. The bond between father and child is innate, but every individual has the option of going against his nature. In fact, the capacity for free will is stronger than any character traits a person may be born with. The Jews who died during the three days of darkness were those who exercised their free will to deny the most crucial aspect of their connection to G-d.

This, however, only serves to underscore our original question. If free will is so powerful, why will Moshiach redeem even those Jews who prefer to stay in our present exile? The answer is that unlike the Exodus, the Final Redemption will take place after the Torah was given, when the relationship between the Jewish people and G-d was changed forever.

The Master/Slave Connection

At Mount Sinai, G-d chose the Jewish people out of His free will. As the Alter Rebbe establishes in his Shulchan Aruch, when reciting the blessing in the morning prayers, "...And You have chosen us from every people and tongue," it is proper to have the Giving of the Torah in mind.

Before the Torah was given, the connection between the Jewish people and G-d was the natural connection between father and son. Although the bond between parent and child is tremendously strong, it is not completely impervious to damage or weakening, as the power of free will is even stronger. At the Giving of the Torah, when G-d exercised His free will, it permanently altered the nature of the connection so it could never again be subject to change.

At the same time, the Jewish people also chose G-d at Sinai. In addition to being G-d's children, from now on they would also be His servants. As Rashi comments on the first of the Ten Commandments, "I am the L-rd your G-d, Who brought you out of the land of Egypt, out of the house of slavery" (Shemos 20:2): "Bringing you forth is sufficient that you should serve Me." In truth, as G-d had already revealed to Moshe, this was the reason the Jews were to be liberated (Shemos 3:12): "When you have brought forth the people out of Egypt, you shall serve G-d upon this mountain."

Thus we have two basic facets to the relationship between G-d and the Jewish people: Father and son, and Master and servant. At Mount Sinai the Jewish people evolved from the first to the second. But in what respects in this relationship different?

Unlike the connection between parent and child, the relationship between master and servant is not based on any inborn traits or qualities. When a person becomes a slave, everything he has - his entire being - becomes the property of the master; even his will is no longer his own. The master owns the slave completely, from his capacity to work to his ability to exercise free will, the strongest human faculty of all.

As this applies to us:

At Mount Sinai, the Jewish people willingly chose to be G-d's slaves -effectively turning over their capacity for free will and relinquishing it forever. From now on they would never be able to deny their connection to G-d, as they themselves had chosen it.

Nonetheless, every Jew still has the option of whether or not this connection will be openly revealed. A Jew may act in any manner he pleases, even contrary to his best interests, but his rebellion will only be temporary. The moment of truth will ultimately come when "none will be rejected by Him," and every Jew's true inner desire will be revealed. Simply put, no Jew will be left behind in the Final Redemption as there will not be a single individual who objects to leaving.

The Giving of the Torah thus forged the strongest bond of all between the Jewish people and G-d, even though it limited their capacity for free will to a certain extent. Ever since Sinai, regardless of an individual's situation or circumstance, every Jew sincerely "wishes to be a Jew and desires to do all the commandments and avoid transgressions" (Rambam, Chapter 2 of Hilchos Geirushin). This is every Jew's true aspiration, even if his Evil Inclination has temporarily gotten the better of him and externally it appears otherwise.

A Personal Connection

Another fundamental aspect of the post-Sinai relationship between G-d and the Jewish people is its personal, individual nature. As related in Yalkut Shimoni, "When the Holy One, Blessed be He, spoke at Sinai, every Jew felt that G-d was speaking directly to him, as it states, ‘I am the L-rd your G-d' (Elokeicha)  - in the singular rather than plural." In Chasidic terms, G-d associated the Divine Name "Havaya" with every individual Jew at the Giving of the Torah.

As a consequence of this individualized relationship, G-d will redeem every Jew separately and independently in the Final Redemption. To reiterate Rashi, every Jew will be "led by the Hand of G-d" out of the exile, as it is written, "And you shall be gathered one by one, O Children of Israel."

Furthermore, as Rashi notes on the verse, "And the L-rd your G-d will turn (veshav) your captivity": "It should have been written ‘veheishiv,' the active causative form of the verb, from which our Rabbis derived that the Divine Presence is with Israel in the affliction of their exile." In other words, the Divine Presence is in exile together with the Jewish people, and will return with them simultaneously. Thus the redemption of the Divine Presence cannot occur until the very last Jew is redeemed, no matter how "lost" or "outcast." 

May this take place immediately and at once.

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