In this wonderful מאמר, based on a מאמר of the רבי מהר"ש, the רבי uncovers a beautiful depth hiding within the fulfillment of מצות.

Whereas מצות are likened to the "קידושין" (betrothal) stage of a relationship, and תורה to the "נישואין" (marriage) stage, it is possible to view מצות as merely a preparation for learning תורה.

However, the רבי מהר"ש explains, Hashem is betrothing us with the fulfillment of מצות, because מצות are valuable; מצות are the source of life.

This leads the רבי to uncover that truthfully, מצות too provide us with a romantic, deep connection to Hashem (albeit not on the same ultimate level of depth that תורה does)!

When we fulfill a מצוה, we are not only keeping ourselves untainted and pure, designated for Hashem. We are also inviting Hashem into our psyche, transforming ourselves and becoming better people!

As we wrap up the מאמר, the רבי uncovers a tremendous depth in the quality of יציאת מצרים, which explains why we compare the final גאולה to it, and why we will mention it even after the final גאולה:

In our daily service of Hashem, יציאת מצרים represents "אתכפיא", when we can only subdue evil, either by ignoring it or by fighting it. As opposed to the final גאולה, which represents "אתהפכא", when we transform evil.

Although transformation is obviously greater, there is a quality in fighting the evil - specifically in that there is evil to be fought. Hashem gives us temptations specifically to fight them, Hashem gives us challenges specifically to overcome them. When we do, we fulfill the deepest purpose of our creation, bringing Hashem tremendous pleasure!

When משיח comes, we will not have any evil to fight; we will lack that עבודה of אתכפיא - and that is exactly why we will still mention יציאת מצרים!

Struggles don't get in the way of your freedom; they are the way to your freedom!

Continuing the compare-and-contrast analysis of יציאת מצרים vis-à-vis the final גאולה, the רבי explains the quality of יציאת מצרים, which is why we compare to it the final גאולה:

Although יציאת מצרים was no as great in level as the final גאולה will be, it was the first גאולה, and therefore the beginning of the process for all subsequent גאולות.

Bringing מתן תורה into the picture, we see the full sequence of the process, beginning with יציאת מצרים, continuing with מתן תורה - which then began a new step in the process - and finishing with the final גאולה.

This explains why we use the plural term, "כימי צאתך", because every day is continuing the process of liberation that began at יציאת מצרים!

The רבי invites us to break free of the new boundaries that each day brings. With such a lifestyle, we live a life of constant freedom!

We begin this מאמר on פסח with fusing two opposite interpretations of the פסוק that says "כימי צאתך מארץ מצרים אראנו נפלאות": Will the current גאולה be comparable to, or incomparably greater than, the גאולה from מצרים?

The explanation is based on learning the topic of the spiritual level of Hashem's Presence that was revealed at יציאת מצרים, called חמשים שערי בינה, the Fifty Gates of Understanding.

As we explore what that means, what was revealed at יציאת מצרים, and what will be revealed at the current גאולה, we end up with an explanation of how the two גאולות are the same, yet very different...

What is a "Jew"?

In this powerful שיחה, the פריערדיקער רבי offers a fascinating insight into the פורים story: What about מרדכי bothered המן? How did מרדכי spark an inner revolution amongst the Jews of his generation? What is the message of פורים for the Jews in America amid World War II, for us now, and forever?

As we wrap up the מאמר, the רבי applies our newfound understanding of גלות's secret power to the פורים story:

If we can draw from the 'subconscious' power of גלות (sleep) the way it exists above and beyond סדר השתלשלות into our 'conscious' reality - סדר השתלשלות - then miracles can happen even within גלות!

This affect is caused, as the פריערדיקער רבי explains, through the עבודה of מסירות נפש, as it was by the אידן in the time of the פורים story, when they went through an entire year - with all its accompanying ups and downs - with the staunch strength of מסירות נפש.

This is because מסירות נפש has the same formula: energizing the daily powers of the נשמה with the unwavering power of the יחידה.

So too for us, miracles can happen even while in גלות! Through infusing our daily תורה and מצות with the power of מסירות נפש - specifically that of "not feeling ashamed in the face of scoffers" - we draw from the subconscious energy of pre-operation into our system of operation!

As we continue the מאמר, the רבי introduces a major paradigm shift in our perspective of גלות. Like sleep, גלות is indeed when our energies are not functioning in their healthy state where precedence is given to the more important energies. However, this is only in our experience of the energies. The energies themselves are then in their most inherently powerful state, as they are in the very essence of existence, pre-regulation.

Just as in the general סדר השתלשלות, the energies of Hashem as they are in אין סוף are unlimited, and therefore undefined. The definitions and limitations of אצילות and on lead to functionality. גלות is when סדר השתלשלות does not function regularly, but that does not mean that the system is shut down; in fact during גלות the system is experiencing an intense refresher, where the energies are receding to their source - and in their source they are inherently powerful.

The problem, of course, is that this is only true in their source, while 'down here' we only experience the shut down.

Unless...

As we begin this מאמר about פורים, we want to understand the מדרש that tells us that אחשורוש not sleeping is a reference to Hashem not being able to sleep. The פריערדיקער רבי uses this to explain how this part of the פורים story is the apex of the miracle.Being that the world operates around the behavior of the אידן, when the אידן are drowsy in their fulfillment of תורה and מצות, it causes a drowsiness in the world - גלות.Why is גלות compared to sleep?The difference between how a person operates awake vs. asleep is not in their functionality. It is about the method of their functionality, it is about the hierarchy of the psyche. While a conscious decision is one where preference is given to logic, then emotions, then expression, dreams on the other hand are chaotic, because there is no hierarchy of operation.This is a precise description of גלות: chaos reigns, what should be important is not, and vice versa.

We finish the מאמר with a deeper understanding as to why תורה speaks of קליפה in such detail: The intimate knowledge of קליפה as found in תורה gives a איד the ability to completely transform all elements of קליפה, without getting stuck in it.

This explains why משה was fearful of getting involved with פרעה, while at the same time תורה commands every איד to transform even the lowest levels of קליפה. Through the G-dly perspective of תורה, a איד can engage with קליפה without the fear of it possibly dragging him down.

This evolved into a discussion of how דירה בתחתונים is accomplished through תורה vs. מצות. While Hashem is indeed brought into this physical world through our physical מצות, it is only revealed through the light of תורה.

As we continue the מאמר, we uncover the depth as to why תורה writes so much about the depths of the קליפות.

As the רבי explains, תורה is not only the energy of everything, including קליפות, it is also the antidote to be able to transform them to holiness, thus fulfilling the entire purpose of creation.

While we indeed ask Hashem not to present us with the challenges and struggles born out of said קליפות, we are able to face them head-on as they exist within the G-dly framework of תורה. By learning about them in detail, we identify their spark of holiness and redeem their life energy out of the קליפות in which the sparks are trapped.