Translated by Boruch Merkur
Since it is said of the Jewish people that “they are My slaves,” and since “One who acquires a slave has acquired for himself a master,” G-d must fulfill the will of His “master” (the Jewish people), and the will of the Jewish people is to get out of exile!
Both the beginning and the end of the Aseres HaDibros, the Ten Commandments, describe the unique relationship of the Jewish people to G-d, a relationship whereby G-d
Alm-ghty is, in effect, the servant of the Jewish people.
The Aseres HaDibros begin with “I am G-d, your L-rd, Who has taken you out of the Land of Egypt, from the place of your servitude. ” With this Divine act of saving the Jewish people from slavery in Egypt, the Jewish people became the slaves of the Alm-ghty (“the exodus was sufficient to make them in servitude to Me” ––Rashi’s commentary on Yisro 20:2), as it is written, “for the Jewish people are to Me as slaves; they are My servants whom I have taken out from the Land of Egypt.” But the Torah rules that “One who acquires a Jewish slave is as if he has acquired for himself a master.” [Thus, G-d’s taking us as His slaves results in His “acquired for Himself a master,” the Jewish people.]
And the Aseres HaDibros conclude with [the commandment not to covet the property of others], “all that belongs to your friend.” Now, Rashi writes in Meseches Shabbos regarding “you shall love your friend as yourself” that “friend” refers (also) to the Alm-ghty, as it is written, “Do not forsake your friend and your father’s friend” – “this refers to the Alm-ghty” (Shmos Rabba Ch. 27, beg.). We may, therefore, assert that “(all that belongs to) your friend” mentioned at the end of the Aseres HaDibros, likewise refers to G-d. To that extent, every single Jew is, in effect, the owner or master of “all that belongs to your friend,” referring (also) to G-d Alm-ghty. As our Sages put it, “the righteous decree – “and all of Your people are righteous” – and the Alm-ghty fulfills [their decrees].”
Since this is so, when the Jewish people cry out with all their might that they are fed up with exile – “Daloi galus!” – G-d is compelled (as it were) to redeem them, on both accounts. 1) As discussed above, since it is said of the Jewish people that “they are My slaves,” and since “One who acquires a…slave…has acquired for himself a master,” G-d must fulfill the will of His “master” ([the Jewish people] “they are My slaves”), and the will of the Jewish people is to get out of exile. 2) Similarly with regard to the ownership of the Jewish people over “(all that belongs to) your friend” – “this refers to the Alm-ghty.”
This is especially the case insofar as the Torah testifies that “all the predicted dates [for the coming of Moshiach] have passed. Also, regarding repentance (“the matter [i.e., the onset of the redemption] is only dependent upon repentance”), the Torah testifies that they have already repented repeatedly. The Jewish people have repented not just on Yom Kippur – “a time of repentance for all, etc., an auspicious time for atonement and forgiveness” – but also on a daily basis, three times a day (in each of the three prayers – Arvis, Shacharis, and Mincha), requesting in the Shmoneh Esrei, “Forgive us,” and saying the blessing, “Blessed are You, O G-d, the Merciful One, Who readily forgives.” Indeed, “the Torah promises” that through repentance, “they are immediately redeemed,” literally at once. This concept is reflected by the fact that we say the blessing, “Blessed are You, O G-d, Who redeems the Jewish people” immediately following the blessing, “Who readily forgives.” Since this is blessing [which includes G-d’s name, it cannot be said in the case of a doubt. Rather] it is something that willcertainly be fulfilled, “without any doubt or shadow of a doubt at all” (Igeres HaKodesh Ch. 11).
All of the above is in addition to the concept of redemption as it appears in the general parsha, emphasized by the name of the parsha, “VaEs’chanan,” which refers to the prayer of Moshe Rabbeinu to enter Eretz Yisroel, the Holy Land. That is, it is well known that “every single person among the Jewish people has within him the aspect of Moshe Rabbeinu,” making an impression upon each Jew. In fact, this spiritual inheritance [does not remain transcendent and spiritual; it] also has an impact on the realm of deed [the person’s material life]. Thus, it is understood that the prayer of Moshe to enter the land (“VaEs’chanan”) is also the prayer of every single Jew (in virtue of the aspect of Moshe within them) to enter the Holy Land with the true and complete redemption.
The main thing is that all the above, as it relates to the redemption, should be realized [in the physical world], in accordance with the ruling of the Torah that “action is the main thing.”
(From the address of 8 Menachem-Av 5749, bilti muga)