- The relationship of the earlier stages of גאולה to this one goes beyond the simple issue of significance, and התעללות as an indication of significance. It touches on what was initially left hanging, which is the question of והצל לא היצלת את עמך—and מה איכפת לך אלו הנימוכין תחת הבניין? It touches on it in exactly the same way that was מרומז in that very same Parasha, where משה רבינו was initially told בני בכורי ישראל, and based on that was given what to say. Here at last we have that גילוי of בני בכורי ישראל.
The meaning of that גילוי becomes clear in the Parasha, when we recognize that the pattern of the universal significance of things is paralleled by a pattern of the significance of protoplasm itself, whether in terms of תפילין; or how בכור extends all the way down toבכור טמאה, and even of בהמה טמאה; or how לילה המשומר ובא מששת ימי בראשית becomes also המשומר ובא מן המזיקים; or about the דם הפסח ודם המילה; or whether you have כלולותיהם בדם.
The point of that pattern is the recognition that even בראשית and בשביל ישרא שנקרא בראשית is itself without significance, unless it is possible for הקב"ה to come to a מצב in which He can say בני בכורי ישראל, in which this becomes a personal vendetta between Him and פרעה. That personal vendetta becomes evident in the personal vendetta between Moshe and פרעה, and becomes now the whole point of אני ולא מלאך אני ולא שרף אני הוא ולא אחר. Either the experience of existence is an actual experience of אחדות ה' in every element of בריאה, or it cannot be expressed in the entirety of בריאה. That means that it would be a terrible mistake to believe that בריאה is a way in which we practice elements which are meaningful for another existence of Olam Haba, or in which we experience aspects which are unrelated to real existence, but are just the sub-matrix upon which we build a mental construct of the experience of existence.
In actuality, חמור's relationship to בכור has to be seen as precisely the relationship to בכור of ראשית אוני, except that the חמור lacks the כלים to be able to be aware of its own experiences. But that does not mean that the experiences lie within the nature of that capability of awareness. On the contrary—the experiences lie in the nature of the חומר itself as a true and actual extant reality, precisely as the cosmos per se.
It is because of this that we experience true significance. Not through some universal significance, but through the immediacy of the existence of a world in which ברכי נפשי את ה'—my own נשמה becomes now related with my גוף in the same way that הקב"ה's Being is related to the existence of reality itself, with the קיום of reality itself. Either the details of Creation are truly דעת את השם or the entirety of Creation cannot be, and there is no לכבודי בראתיו. (This is almost a mirror image of the simple understanding of תפארת, where the detail’s meaning is in terms of its evocation of the entirety rather than in its direct experience of the initial חסד of coming-into-being as it devolves upon this instant. Here there is a stress on the particular value of the פרט rather than its expression of the כלל.)
(MY) The relationship of the earlier stages of גאולה to this one goes beyond the simple addition of significance and התעללות as indication of significance, and touches on what was initially left hanging הצל לא הצלת ומה אכפת לך and touches u on it in the same way מרומז in that same פרשה: that משה רבינו initially told בני בכורי ישראל and this is what you should say – and here we finally have the גלוי of בני בכורי ישראל. The meaning of this גלוי becomes clear the universal significance of things paralleled by pattern of the significance of protoplasm itself whether in תפילין or בכור even בכור טמאה even מששת ימי בראשית דם הפסח דם המילה ארכובותיהם בדם that לילה משומר ובא מן המזיקים – the point of the pattern is that itself meaningless unless בני בכורי ישראל where this becomes personal vendetta between Him כביכול and פראה the אני ולא מלאך ולא שרף אני הוא ולא אחר: either experience is actual experience of אחדות השם in the entirety of בריאה אחדות השם in every element of בריאה or cannot be expressed in entirety of בריאה either which means it is therefore terrible mistake to believeבריאה is a way where we practice elements for ultimate real experience or where the experience aspects sub matrix upon which we build mental construct in reality the חמורs relationship to בכור must be the same relationship of ראשית אוני except that חמור lacks the כלים to be aware of its own experience but that does not mean on the contrary lie within the nature of the חומר it is because of this that we experience true significance not universal significance but the immediacy of a world in which ברכי נפשי את השם my own נשמה related to my גוף in the same way*כביכול that הקב"ה’s Being relates to קיום of Reality itself!

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